CHAP. I. Containing the first obseruation, shewing the reasons and occasions of this Treatise.

AMONGST all the things which draw men into ad­miration, 1 Great is the benefit of true conuersion, because it ma­nifesteth the power of God. and which doe see me to happen contrarie vnto common course and order, worthily may the conuersion of soules from the waies of sinne and ini­quitie, chalenge the first place, and is to be estee­med as the greatest: for this is the most excellent worke the Heauens doth affoord vs, and the most wonderfull that the infinite power of God, infinitely powerfull, can performe. This the prime Doctor of the Romane Church most clearely intimateth, Tho. Aquin. 12. q. 113. saying, Maximum opus Dei, est iustificatio impij; The iustifi­cation [Page 2]of a sinner is the greatest worke of God: according to that of the Kingly Prophet, Miserationes eius super omnia opera eius; Psal. 144. vers. 9. his mercies are aboue all his workes: yea, and the Church of Rome to keepe fresh the memorie of this docu­ment, prayeth to God yearely in these words, Deus qui om­nipetentiam tuam parcendo & miserando maxime manifestas; In Dom. 20. post Pent. O God that by pardon and mercie chiefely manifestest thy Almightie power. Which veritie also S. Augustine confir­meth, saying vpon those words of S. Iohn, Greater workes than these shall he doe: Ioh. 14. v. 12. August. tract. 72. in Ioh. post. Med. tom. 9. Maius opus est, vt, ex impio iustus fiat, quam creare coelum & terram; it is a greater worke for a sin­ner to be made righteous, than to create heauen and earth. This, though it seeme a paradox, is most true: for certainely, albeit the creation of the world was a maruellous worke, yet the iustification and conuersion of a sinner is much fuller of admiration. God framed and moulded the world almost in a moment of time, and brought foorth all creatures in a short time, as it were into the field: but to abolish the turpi­tude and foulenesse of onely one originall sinne, he vsed the delay of fiue thousand yeares: and to bring this worke to perfection, his onely sonne Christ Iesus endured three and thirtie yeares exile from his heauenly Kingdome: For the worke of creation God did but speake, Psal. 148. vers. 5. Dixit & facta sunt; but for this other worke Christ was to suffer and die: Opor­tebat Christum pati, Luk. 24. vers. 16. & ita intrare in gloriam suam, it was be­hoofefull for Christ to die, and so to enter into his glorie: therefore Saint Augustines sentence of true conuerts is to be noted, Augustin. in Sermon. saying, Conuersio ad bonum, non homini sed Deo ad­scribenda; the conuersion of a sinner vnto good, is not to be ascribed vnto man, but vnto God, who of himselfe can doe all things by his power.

2 Now verily, as iustification and remission of sinnes is the greatest worke of God, Great also, be­cause it mani­festeth the glorie and wis­dome of God. manifesting his infinite power and mercie; so neither is there any worke of his more forcible to set out his glorie and wisedome vnto the world than the same. It is a glorie vnto the artificer to delineate most per­fect [Page 3]colours of Emblemes vpon base yron and hard steele. The skill also of the Physitian is praise-worthie, when hee freeth one from danger that is poysoned, and swolne by the biting of a Viper, with a present Antidote; so the glorie of God and his goodnesse chiefely shineth in the conuersion of sinners. So it shined in Saint Paule the Apostle, when hee being infected with the poyson of infidelitie, and swolne therewith, Spirans minarum, & caedis, Actor. 9. vers. 1. breathing forth threat­nings and slaughter against the Disciples of the Lord, Christ appearing verie oportunely vnto him, cured him and strengthened him in faith. Hereby appeareth the frailtie of hu­mane nature, and the power of Gods grace, which redoun­deth much vnto the glorie of his Saints, whilest calling vnto their remembrance their passed dangers, they behold their happie securitie of present glorie: euen as the Mariner after the danger of shipwracke reioyceth; as a sicke person reioy­ceth, after therecouerie of a perillous disease; and as con­quering souldiors triumph and glorie the more in their vic­tories, by how much their hazards and encounters were strong. This Saint Augustine teacheth most elegantly, saying, Nimis exultant Sancti, dum praeteriti periculi memores dicunt; 4 Confess. cap 3. dextra Domini fecit virtutem, dextra Domini exaltauit me; the Saints doe verie much reioyce, when mindfull of passed danger, they say, the right hand of the Lord hath done his power, the right hand of the Lord hath exalted me. So did Saint Paule reioyce, when of a persecutor he was made a ves­sell of election. So also Saint Mathew, when of a Customer he was made an Euangelist. So Saint Marie Magdalene, when from being a vessell of contumelie and disgrace, shee was translated into a vessell of glorie. So Saint Peter, when after the denying of his Master he was made a constant pillar of truth, by his personall perseuerance in faith, obtained him by Christs prayer, who said, Ego rogani pro te Petre, Luke 22.32. vt non deficiat fides tua, I haue prayed for thee Peter, that thy faith faile not.

3 The obseruation hereof (gentle Reader) maketh mee [Page 4]truly to discouer, An acknow­ledgement of the benefit of conuersion. as the case standeth, the obligation I am bound in to God: for Almightie God of his infinite good­nesse, and out of the vnexhausted riches of his mercie hauing blessed my soule with a true and vnfained conuersion from the superstitious, idolatrous, and hereticall religion of the Romane Church, vnto the perfect knowledge and practise of the Religion established in this Realme, touching that faith which is conformable to that which was taught by the An­cient Primitiue, Apostolike, and Catholike Church; which is maintained and defended by his Maiestie, with whom I may presume boldly to say, maugre all the Church of Rome, I will neuer be ashamed to render an account of my profession, Praemonit. to all Christian Monarchs. and of that hope that is in me, as the Apostle prescribeth. Ha­uing (I say) beene made partaker of this benefit, onely through Gods working in my soule, as I can doe no lesse in the dutie of gratitude than to manifest the same vnto you, so must it be a part of my care, not onely to acknowledge the same my selfe, but to be an occasion that others may partake of the like blessing with me, who liue blinded with the same vaile of errors and hereticall inuentions as I did, till it plea­sed God to draw away that darke curtaine of implicite faith, ( viz. that the Romane Church is the true Church of God) from mine eyes, and to giue me grace clearely to behold the explicite nouelties strongly and cunningly maintained there­in, which enforceth me now to make the confession of my faith, saying no longer the Creede of Rome, made by the Pope, and recorded in the Councell of Trent, but with his Maiestie, Praemonit. fol 35. I am such a Catholike Christian as beleeueth the three Creedes; that of the Apostles, that of the Councell of Nice, and that of Athanasius &c. I also acknowledge for Or­thodox all those other formes of Creedes, that either were deui­sed by Councels, or particular Fathers, against such particular Heresies as most raigned in their times. I reuerence and ad­mit the foure first generall Councels as Catholike and Orthodox &c. I also concerning the Fathers hold as his Maiestie doth; the Scriptures also I beleeue: as for the Apocripha, I hold [Page 5]them in the same account that the Ancients did, &c. And so of the other points of doctrine, according to the most iudi­cious profession which his Highnesse in the Church of Eng­land maketh, doe I beleeue.

4 Here at I know (gentle Reader) thou maiest much mar­uaile, God the cause of my conuer­sion. that I (who was borne of such parents as professed the Romane faith, and lost much of their temporall estate diuers yeares together for the same; who haue beene trained vp therein from my youth; who haue practised the function of my Priesthood these nine yeares, according to the fashion of that Church; who haue beene readie and prompt in mini­string their Sacraments, in preaching their Doctrine, in offe­ring their Sacrifices; who dedicated my life and labors most willingly for the aduancement of that faith; who am allied to diuers of the better sort of England, professing that reli­gion; who was befriended of many, and to my knowledge hated of none) should quit alliance with that Church, and take acquaintance with this of England, where I haue scarce any acquaintance at all; What should cause such a change? I answer thee (gentle Reader) that my desire is thou shouldest be rightly informed & assured thereof, & then say with me as I say most sincerely with inexplicable ioy to mine own soule, This is a change of the right hand of the highest. Psal. 76. vers. 11. And for this cause doe I here present vnto you the obseruations both of doctrine & manners, which haue caused this my vnexpected change and heauenly metamorphosis: not engendred by a­nie wauering disposition or inordinate passion (too often seene in trouble some times) but begun and effected with mature and ripe deliberation; reason and knowledge most orderly drawing the chariot of my will and affections vnto the loue of truth and dislike of falsehood; and therefore a worke (as I hope) wrought by the onely strong hand of God, long inuiting and leading my soule hereunto, and of­ten displaying the bright beames of his extraordinarie grace, most efficaciously enforcing me thereunto, after many great conflicts and combats within my selfe: in which [Page 6]conuersion of mine though some reioyce, yet others out of rash iudgement, and indiscreet passion, and their implacable hatred to the Church of England, ioyned with extreame ig­norance, and that by the deceitfull ground of their implicite faith, and beliefe of whatsoeuer the Church of Rome tea­cheth (not considering the defection and Apostasie of faith, foretold by our Sauiour himselfe in the Scriptures, vnder the parable of cockle and tares, Matth. 13. vers. 25. of heresies, and nouelties, ouer­sowed by the enemie man after the sowing of the good seed, when all were asleepe) doe labour by all meanes to obscure and endarken with vntrue reports, and most vnconscionable calumniations; some giuing oute, that I was euer of a pre­sumptuous spirit, but they are such as haue against all con­science and good nature most vnnaturally wronged mee, as diuers of the best Papists haue heretofore iudged, and can yet witnesse. Others, that I am bereaued of my right wits, and assuredly distracted in minde: but they I presume are such as either know me not, or else such as thinke there can be no greater madnes than to forsake the Church of Rome; out of a misconceited persuasion they haue, that truth is on their side; whereof they haue such a preiudicate opinion, without knowledge, that they will not sticke to say, that should they abandon the Romane faith, they would sooner become Turkes than Protestants. Others, that I am drawne either by the desire of worldly libertie and preferments, or by some carnall allurements to performe the will and desires of the flesh; against all which vnchristian suggestions, al­though I could in respect of my selfe, with the buckler and safegard of patience and silence possesse mine owne soule in quietnesse and comfort, knowing that the greatest tempo­rall happinesse of a Christian is the testimonie of a good con­science: yet notwithstanding, for that my conscience giueth euidence, that by them Gods singular mercie and prouidence most clearely shining in my conuersion, should be eclipsed, and his glorie most iniuriously wronged, and many ouer-credulous spirits too too much abused, I can doe no lesse, in [Page 7]my thankfull dutie for so singular a receiued benefit, than to illustrate the same to the eyes of the world, that all seeing it, Gods holy name may be glorified herein, and others that walke awry, be inuited and edified by my example: which I cannot better performe, then by giuing publike testimonie to the world in writing of the true occasions, meanes, and motiues of my conuersion, as by these my doctrinall and morall obseruations I trust through Gods grace I shall per­forme.

5 The truth is, and I cannot denie it, The difficul­ties of my con­uersion. that this my change and conuersion from the faith of Rome to the faith of Eng­land, was euen beset with manifold difficulties, oppositions, barres, and obstacles, long hindering & delaying this worke, which consisting of the inward act of resolution in the soule, strengthened by Gods especiall grace with comfort, Tho. Aq. 12. q. Cxiij. art. 7. at length was performed in an instant: For first it is wel knowne I was armed against it by my continuall education and ex­ample of my parents in the doctrine and practise of the Ro­mane faith, which I was persuaded to haue been Catholike, Education one let. euen from my first yeares of vnderstanding: for common ex­perience sheweth that of the Poet to be most true, Quo se­mel est imbuta recens seruabit odorem testa diu, Euery vessell retaineth long the sauor of that liquor which is first put into it; yea, the tender twigge in growth enclineth alwayes that way vnto which it was first bowed by the Gardeners hand, whether to straightnesse or crookednesse; such was my dis­position to the faith of Rome, and vnapt to any other by my breeding, had not the father of mercies, and God of all com­forts, by his powerfull hand guided me to this, vnto which now I am come through his gracious goodnesse. Secondly, I was further armed against this my happie conuersion by my function and calling in the Romane Church to the state of Priesthood, wherein I consecrated all my studies, labours, My function another let. and endeuors, to fortifie and strengthen my selfe in the doc­trine of that Church, and also to induce others thereunto, esteeming my endeuours in reducing any to that religion so [Page 8]pleasing to God, as none could be greater; setting alwaies before mine eyes that of S. Iames, Iacob. 5. vers. 20. He that maketh a sinner to be conuerted from the errors of his waies, shall saue his soule from death. The consideration of which promise in those my labours and trauels, whether by day or by night, by land or by sea, whether in danger or safetie, whether in want or abundance, whether with infamie or good fame, whether with fauors or threatnings, whether ith libertie or impri­sonment, whether with crosses or prosperitie, whether a­mongst my friends, or in banishment, made them all most sweete, The successe of my practise another let. easie, and pleasant vnto me. Thirdly, I was moreouer armed against this my conuersion by the successefull practise of this my function, which I alwaies performed with most desired comfort vnto my selfe in the ignorant blindnesse I then liued in, and with competent satisfaction and content­ment vnto others, whom I thought profitably to haue either purchased to Christ by his grace, or confirmed in that faith. Oh what heart is there that will not be flattered with pros­perous euents in the course they labour in, and grow foo­lishly bewitched with pride in their owne doings; selfe-loue and felicitie being like the two poles Artike and Antartike, vpon which the whole course and frame of a foolish mans life hath his dependance! Loue to friends ano­ther let. Fourthly, I was armed against this my conuersion by the great mutuall loue which was be­tweene me and many chiefe and great persons, professing the Romane faith with me, and suffering much temporall detri­ment for the same, who I assure my selfe were so tenderly af­fected vnto me, that as I could not be without a ioyfull or sorrowfull feeling of their good or euill, so neither could they be without the like affection towards me. I cannot vt­ter how much I was held backe by this ginne and temptati­on of naturall friendship, which long like lime-twigges held the affections of my soule from being able to find wings for the flight, which I haue now made; hauing through Gods grace receiued feathers like the Doue to fl [...]e vt requiescam, Psal. 54. vers. 7. to rest and repose my selfe in the fruitfull boughes of the lit­tle [Page 9]Mustard-seede mentioned by Christ, Matth. 13. vers. 31. where I may with ex­perience of Gods comforts now say with his daughter in the Canticles, Fructus eius dulcis gutturi meo; Cant. 2. vers. 3. his fruit is sweete vnto my tast. Fifthly, Example of parents and kinred ano­ther let. I was moreouer armed against this my conuersion by the example of most of mine owne kindred, who were alwaies and still are resolute and constant professors of the Romane faith, whose conuersions with mine I most heartily wish in the tender bowels of Christ Ie­sus. Here it may be well considered, how much my soule, partly solicited by the loue of truth, and strongly yet held fast in the traiterous affection of flesh and bloud, was tur­moiled in this conflict against two aduerse powers; the one inuiting me to heauen, the other weighing me downe vnto earth; the one shewing me the way to God, the other hol­ding me from him by the heauinesse of naturall affection. Sixtly, Externall re­putation ano­ther let. the reputation and good opinion I found that both the Romish Clergie and Laitie had of me, might well haue ouerswayed any man that was not a master ouer selfe-loue, and a contemner of vaineglorie. There is no man of expe­rience but knoweth well, that in all outward shew the Cler­gie of Rome here in England amongst their professors are much more held in reuerence and respectiue regard, than those of the Clergie of England by their followers, many things of doctrine and practise tending more to their mag­nifying and glorie; as first the doctrine of auricular confessi­on, which breedeth an extraordinarie awfulnesse towards them; and secondly a continuall practise the Papists of Eng­land haue to aske their Priests daily blessing, kneeling vnto them; a kind of humiliation not vsed to euery Priest in any countrey but in England. Seuenthly, Naturall per­plexitie ano­ther let. I was armed further a­gainst this my conuersion, by an extraordinarie heauinesse I apprehended it would breede to those whom I had in for­mer times reconciled to the Church of Rome, thinking they would rather grieue for me as one lapsed, than follow mee as one risen; vnlesse it should please God by his especiall grace to giue them the like occasions to finde out the truth, [Page 10]as out of his fatherly prouidence he gaue vnto me.

Oh what inward conflicts, The conflicts going before my conuersion almost insufferable, did these considerations breede in my very soule, so long habituated in the Romane faith, and practised in that Religion? How often did they stop me in my way to Christ, and from the in­corporation to his true Church? How was my poore soule here enuironed with perplexed assaults of flesh and bloud? of selfe-loue? of naturall affection to my friends? and as I conceiued then, of supernaturall affection and zeale to my ghostly children? Ah how manie powerfull arguments of humane wisedome did wrastle against my poore vnderstan­ding, and against the light of grace, Gods inspirations often illustrating my soule with the beames of his heauenly truth, which I set too lightly of, as of temptations, the resistance whereof I then thought was meritorious, howsoeuer I stri­ued in my conuersation outwardly to shadow them, faining a counterfeit quietnesse and calmenesse of mind, when I was most violently tossed and troubled in mine owne conscience? The nights could not affoord me ordinarie rest and repose, but often when I thought to ouercome these conflicts be­twixt falsehood and truth, by taking my vsuall rest; euen in my sleepe I should find suddaine daies of grace and spiritu­all light to awaken me, and to enforce me to take delight in the Sunne-shine of truth; which as I had not grace then to conceiue as I should, I held to be but illusorie flashes of the Angell of darknesse, transforming himselfe into the simili­tude and likenesse of the Angell of 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 [Page 11]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 [Page 12]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. [Page 13]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 any displeasure of the State; then can I now doe no lesse in satisfaction to God and the world, being now en­lightned with truth it selfe, than to shew a more earnest zeale & burning charitie towards your conuersions from the former errors, laboring to reduce you vnto the same light of [Page 14]Catholike truth whereto I my selfe am called, that whereas I haue formerly wronged the soules of many in the time of my blindnesse by diuers labors and exhortations, and the wrong ministration of the blessed Sacrament, but vnder one forme vnto you, quite contrarie to Christs institution and com­maundement, reioycing therein; I may now in the time of better knowledge endeuor to make part of amends, by vsing any possible paines to informe you rightly of the same way which it hath pleased God to call me vnto. The true mo­tiue of my con­uersion the third cause. Thirdly, that you may haue true notice, that not any temporall motiue hath wrought this change in me; not persuasion of any worldly friend (for till my conuersion I conuersed with none ordina­rily but those of the Romane profession) not naturall affecti­on to kindred, because my neerest and deerest friends of bloud are of that faith, and gentlemen of worshipfull quali­tie; not want, for mine owne meanes haue beene able con­tentedly to maintaine me, with such helpes as the practise of my function drew vnto me, besides the loue and willingnesse of many good friends, most readie to assist me in all my needes; not inordinate affection to carnall delights, vnap­prouable by Gods word, for I thanke God I am free from all such, or any other as farre as I know, who am best able to examine mine owne conscience in this behalfe.

8 Accept therefore I beseech you (deere Recusants) vnto whom I wish as much good as to mine owne soule, To Recusants. and all happinesse in the most tender bowels of Christ Iesus, these my ensuing obseruations, grounded vpon the sacred letters and the doctrine of the ancient Church, earnestly praying to God they may beare the same sway with your vnderstanding and will as they haue with mine, for your inducement to a perfect conuersion of your soules, according to my example, vnto the true worship of God in the true Catholike English Church; whose doctrine you may find agreeable to the true grounds of Christianitie, and the doctrine of the primitiue Church, as I doubt not but you may most cleerely perceiue, if you will vouchsafe without all passion and peruerse affection [Page 15]to peruse my obseruations; which as they haue been power­full to worke my true conuersion, so from the truest affecti­ons of my soule I wish they may be as profitable vnto you, for your reduction vnto the same most true Catholike faith, with abundance of Gods blessings to your soules, with per­fect allegeance to your lawfull Soueraigne, with edification to his Church, with true contentment and peace to your hearts, with quietnesse to your present life, and euerlasting glorie to your life to come, through the grace and mercie of our Lord Iesus.

CHAP. II. Containing an obseruation of Gods prouidence in mini­string occasions of times, places, and persons concurring to my conuersion.

SVch is the mercifull prouidence of Almightie God, 1 which reacheth from one end to another mightily, and sweetly ordereth all things, Gods proui­dence orde­reth all things. Sap. 8. vers. 1. that as he disposeth all humane actions to hap­pen in fit times, so doth he suffer fit accidents and occasions to fall out, that the workes which he intendeth by men, may haue successe answerable to his will and designements, Qui mundum per seipsum regit, Greg. lib. 14. Mor. cap. 26. ante medium. quem per seipsum condidit, who as Gregorie sayth, ruleth the world by himselfe, which by himselfe he created. For his vn­derstanding and will being the cause of all thinges, as the great Doctor of the Romane Church teacheth; Tho. Aq. part. 1. q. 19. in corpore. Qui operatur omnia secundum consilium voluntatis suae; who worketh all things according to the purpose of his will, as Saint Paule af­firmeth; Ephes. 1. vers. 11. and his will being knowne (as the Schoole-men teach) by diuers signes, as by prohibition, permission of euill, Thom. Aqu. part. 1. q. 19. operation of good, and by precepts &c. Saint Augustine [Page 16]also saying: August. enchirid. c. 29. in fine. Tom. 3. Nihil fit nisi omnipotens fieri velit, vel sinendo vt fiat vel faciendo; Nothing is done but what the Almightie will haue done, eyther by suffering it to be done, or by doing it; it followeth by necessarie consequence that all occasions, helpes and benefits of his creatures, subordinately concur­ring to euerie act of his will proceedeth from his prouidence and wisedome.

2 Hence, My bond of gratitude to Gods proui­dence. (gentle Reader) I obserue in how strong bands of dutifull thankfulnesse I stand obliged vnto God for mi­nistring vnto me at seuerall times, and in seuerall places, and vpon different occurrences, such occasions and meanes to search and examine the controuersies of religion betwixt the Romane and English Church, that whilest by my studies and labours my purpose & designement was to draw others into the net of Rome, I my selfe was led into the sheepefold wher­of Christ in heauen is the chiefe Pastor, wherein I see truly verified that of King Dauid; Psal. 13. vers. 2. Dominus de coelo prospexit vt vi­deat si est intelligens aut requirens Deū, the Lord looked down from heauē vpon the children of men, to see if there were any that did vnderstand and seeke God: who neuer ceaseth to minister occasions and means concurring to the good of his seruants, Matth. 11. ver. 1. who numbreth all the haires of their heads in his knowledge, and suffereth not any thing to happen with­out his prouidence vnto them. For so we find that Abrahams exile concurred to his greater good; Gen. 11. vers 1. Gen. 22. vers. 29. Gen 37. vers. 18 the commandement of Isaacks Sacrifice, gaue occasion to approue Abrahams faith, the felling of Ioseph by his brethren and his imprisonment, were occasions concurring to his greater glory, and to the manifestation of his vertues, Exod. 2. vers. 3. and Gods more singular proui­dence towards him; the laying of Moses by the brinke of the riuer; 1. Reg. 17. vers. 6. the often deliuerie of Dauid from Sauls furie; the feeding of Elias with bread and flesh by Rauens; the preser­uation of Daniel in the denne of Lions; Dan. 6. vers. 22. Dan. 3.20.24. the protection of the three Children in the Babilonian furnace, doe most cleerely shew, how by this prouidence of God, all occasions and cir­cumstances of mens liues, do concurre to the happines of his [Page 17]chosen seruants: and therefore most truly singeth the Psal­mist: Psal. 90. vers. 1. Qui habitat in adiutorio altissimi in protectione Dei coeli commorabitur, he that dwelleth in the secret place of the most high shall abide vnder the shadow of the Almightie: for that all times, places, persons, words and actions fall out vnto the good of such a one through Gods all-seeing and directing prouidence.

3 This sweete prouidence of God towards me in parti­cular, I cannot let passe in silence, and burie in obliuion, The demon­strations of Gods proui­dence towards me. least concealing his glorie appearing therein, and blemishing my soule with a foule spot of ingratitude, in feare of his iust pu­nishments I might deseruedly say. Vae mihi quia tacui, woe is me, because I haue held my peace. Esay. 6. vers. 5. When I consider how God in my childhood drew me out of the countrey where I first breathed ayre, making me a young trauellei by Sea, prote­cting me from a dangerous storme, and affording me after my escape, courteous & friendly entertainment in a Castle of this land; how in danger of like perill by Sea, I returned backe againe, by my mothers direction, when I was about nine yeares of age. How neare to Namures I escaped dan­ger of drowning, falling into a hole of water, where I stucke fast in the mudde by the head, had not Gods protection af­forded me a hand to be plucked out with: how I escaped many dangerous sicknesses, and a most perilous fall out of a Waggon, where my head escaped the wheele from crushing it in peeces, at my going first to Saint Omers with Master Nicholas Smith the Iesuite to be a student there, at the first erecting of that Seminarie, of which house I was one of the first sixe that were receiued into it, and that had their first mission into Spaine from it: how being to sent thence by Gods prouidence with M. Baldwine the Iesuite, after a sore storme by night neere vnto the Isle of Wight we were cast into the mouth of the Queenes ships, the next day by contra­rie winds driuing vs backe vnto the downes neare Douer, where we were all taken prisoners by Master King, Captaine of one of her Maiesties ships, and brought into this Realme, [Page 18]being first detained and courteously entertained at my Lord Admirals house at Derford, then at the then Lord of Can­terburies, who committed vs either to Bishops, or other graue Prelates, where we might haue bad better education for the truth of Christian Religion, then we had amongst the Iesuits if we had had the grace to haue made benefit thereof, had not the poison of false doctrine, first so feised vpon all the powers of our soule, that at that time for want of experience & knowledge, we could not relish the most delicious Manna of Gods word, nor giue eare to the happie tidings of the true Gospel of Christ so like deafe Adders our eares were stopped.

4 And further how by Gods prouidence about six yeares after intending learning and further experience, Other particu­lars of Gods prouidence towards me. I went to Rome, in which iourney I was imprisoned first at Pheckam in France, where I was most wrongfully committed with an­other Gentleman, and our purses prettie well emptied, and was secondly also taken againe at New stade in the Palse­graues Countrey, where I was detained for a time with the rest of our companie, by reason of Master Thomas Coniers a Iesuite, with an Irish brother of the same order, who vpon suspition and iealousie of being busie dealers in English af­faires, engendred by the prettie discouerie of some equiuo­cations at their examinations, had beene sent into England, had not the Archduke Albertus sent his letters in his be­halfe (as afterward I heard it reported) for his deliuerie. How after many sicknesses in Rome where I continued three yeares, I was made Priest, intending no other end then to employ my whole life and labours in connerting soules to the Church or Rome, which I was constantly perswaded then was the true Church of God; and therfore I thought I could take no course of life vpon me more gratefull to God, more profitable to others, or more meritorious for mine own soule then this was: thus disposed and resolued, how I with my fel­lowes kissing the Powes feete, and receiuing his benediction vpon our selues, and vpon our beads, crosses and meddalles, with power to giue the English pardon to others here, for [Page 19]the annulling of temporall paines due to sin in this life, or the next, and for freeing soules out of purgatorie, we were sent into England. How since I haue spent my time for the most part heere in England about nine yeares in the practise of this function. Where my labours in that kinde were not vn­profitable, nor ill esteemed of by those of the Romane pro­fession, in the which no danger of lawes affrighted me, no imprisonments made me saint, no crosses quailed my cou­rage. Now when I reflect vpon all these occurrences of my life with diuers others, I cannot but magnifie the wisedome of Almightie God, and highly exalt his diuine prouidence: and therefore the nearer that I approach vnto the considera­tion of the occasions and motiues which God hath vsed to worke my conuersion in this Realme to the true ancient A­postolike and Catholike faith, giuing me knowledge and ex­perience of many nouelties and erroneous doctrines diame­terly opposite to the doctrines of Christ, his Apostles, and the ancient Catholike faith.

5 Since my comming into this Realme Priest, Reading of Protestant bookes the first occasion of doubts. I obserued no one thing to be more necessarie for the ende I aymed at then the studie of controuersies, whereunto next vnto the Scriptures for exhortation, and cases of conscience, for the better directing of soules, I chiefely applied my selfe, in the studie whereof I found it behooueful, nt to neglect the rea­ding of such Protestant writers as fell into my hands, thin­king I should thereby be the better able to confute all obie­ctions when occasion of conference with any should be gi­uen, which thing being yearely prohibited by the censure of Bulla coenae, which is once euerie yeare with many execrati­ons and curses published in Rome, I obtained leaue of my Superior to read them with condition not to study them, Master George Blackwell. but to confute them: which distinction seemed strange vnto me as though I could confute them, and not study them; yet with this condition I promised to read them; amongst which the first that came into my hand was Master Perkins reformed Catholike deliuered me by a kinsman of mine, who told me [Page 20]of a Cousen of his that promised to be a Romane Catholike if he could see that booke well answered and confuted. Next to this I met with Master Robert Abbots booke in Latine of Anti-Christ giuen to a friend of mine by a worshipfull Knight of this Realme, who highly praised it, and much e­steemed thereof. After that I lighted vpon Master Doctor Bucklies confutation of Master Thomas Wrightes articles. After that I met with the booke of proceedings against the Pouder-Traytors, containing in it that most eloquent and learned Oration of the Earle of North-hampton. Then came to my hands his Maiesties Apologie for the oath of Allegiance, with his premonition to Christian Princes. Af­ter this I fell by a meere chance vpon the booke of the now Lord of Canterburies written in confutation of some of Master Doctor Hilles quarterne of reasons. Next met I with the Bishop of Lincolnes answere to Parsons with some others. All which I perused diligently, and with great at­tention, in which writings although some doctrinall points much distasted my palate by reason of my setled affection to the Romane faith, yet I found many points both doctrinall and morall, verie remarkable and powerfull to moue strong doubtes, had I not by the implicite faith of whatsoeuer the Romane Church teacheth, folued them all, and so conse­quently held them as matters of scandall and temptation: the first of which ought not to moue a setled constancie, nor the second to finde any entertainment, but euen at the verie first occurrence to be reiected; yet notwithstanding at the last, reflecting vpon many former obseruations, I con­ceiued that ground of implicite faith to be subiect to the daunger of errour, and held it fit to examine verie dili­gently the groundes of the true Church, especially for a Cleargie-man, who is to yeelde a reason of his faith, and to giue satisfaction vnto others; and chiefely in such times as the question is to be discussed which is the true Church, a man ought to heare, to beleeue, and to fol­low, if hee will not be esteemed as a Heathen and Pub­licane. [Page 21]Then began I to reflect more seriously vpon the for­mer points, and to grow very familiar with the aforesaid bookes, and with much stay to examine the reasons and solutions of Cardinall Bellarmine to his aduersaries, in the chiefest points of Doctrine now controuerted, where finding manie friuolous arguments and idle solutions, I grew into much greater care to discusse matters than euer before, least whilest I thought to goe the right way to Heauen, and to lead others thither, wee went both blind­folded to hell.

6 Next vnto this occasion happened another, The powder-treason ano­ther occasion. and that was the most vnmatched Pouder-treason, as I thinke the most odious conspiracie that euer was inuented or intended by the braine of man; the hatefull memorie whereof will proue euerlastingly to all posteritie a spot indelible, not one­ly to the actors, but also to all that shall maintaine, approue, and allow of the same wishing it had had the intended ef­fect, acknowledging no other faultinesse therein, but the want of that successe, which no honest or good Christian minde could euer endure. This was so great a scandale to many, that had they not beene otherwise confirmed in the faith of Rome, they would forthwith haue abiured it: and for my selfe in particular, when I heard the names read in the proclamation of those who were the chiefe agents therein, I stood amazed, fearing that it had beene approued by the Pope vnder-hand; because I thought, if Garnet, Gerralde, and Greeneway were either agents or concealers thereof, the prouidence of the Iesuites was such, that they would neuer (whatsoeuer they thought in their iudgements of the law­fulnesse thereof) haue giuen consent thereunto, without the approbation of higher authoritie; and my conclusion in iudgement was, that if euer I could be assured, that the Pope allowed by any conniuencie whatsoeuer of the fact, I should therein rather acknowledge him to be the Vicar of hell, than the Vice-gerent of Christ. And further, I was much more a­mated, when I heard that Garnet should acknowledge him­selfe [Page 22]to haue heard of it in Sacramentall confession, and yet to conceale it from the State, and to denise no means or way to discouer the fact, without opening himselfe or his peni­tent; which the doctrine of his owne Church obliged him vnto, Siluest. verbo Confessio §. 3. num. 2. prope fi­nem. Emanuel. Sa Aphoris. ver­bo Confessor. S. Thom. addit. q. 1. de sigill con­fes. art. 1. id. primum circa finem colligitur a simili. for the auoidance of so publike a harme, at least in ge­nerall; this made me very much to suspect, that in his iudge­ment he approued it, whatsoeuer he pretended to the con­trarie: For though he had made conscience to haue reuea­led his penitent, yet stood he bound in charitie and iustice to haue reuealed so much in generall by some way or other, as sufficient notice might haue been giuen to auoid the publike harme and desolation that should haue ensued to the State thereby; which no doubt he might haue done, if hee had would by some meanes or other. Besides, another thing which bred a great maruaile in me was, The Pope ex­alted him soon after to the dignity of Poe­nitentiarius in Rome. that the Pope him­selfe did neither chastise Greenway for the same, considering the euidence giuen by his brother Garnet, no nor so much, as far as euer I could vnderstand, as giue any publike intimation of dislike of that hatefull designement, which he might haue done by either of his Breues, to the comfort and satisfaction of his children here in England, and chiefely to the State, who for his silence therein haue iust cause to suspect, that he either winked at it in secret before hand, or at least after the successe thereof would haue ratified it for the most heroicall stratageme that euer Catholikes performed, and haue placed him in the Calender of his famousest Martyrs, as M. Wilson hath alreadie done of Garnet and Owldcorne in his English Martyrologe, who (as the head Iesuit hath reported) fathe­reth vpon himselfe that most infamous libell, called Prurita­nus, a booke so full of blasphemous application of Gods sa­cred word, so vnrespectiue to his Maiestie, so iniurious to the State, and so enterlaced with lasciuious and beastly scurrili­tie, that it would shame any honest man to be esteemed the author thereof; therefore the Iesuites doe deale politikely in ascribing it to a secular Priest, to make the secular Clergie as odious to the State as themselues; since it is well knowne, [Page 23]and that not to a few, that the first inuenter of the greatest part of that booke was a faire young Iesuit, sometimes a stu­dent in the Vniuersitie of Louaine, who sent his first inuenti­ons thereof to Parsons and others at Rome, who made them­selues full merrie with them, and well approued them; inso­much, that father Talbot, the Master of the Nouices, ingeni­ously confessed, that the reading of some of them caused him much to be distracted in his prayers: and it is to be thought, that that Iesuit who may best chalenge the first inuention of that libelling art, when he shall come to read his Breuiarie, by the memorie of them he will offer vp a very vnsauorie in­cense in the sight of God at these words, Et dixit omnis popu­lus fiat fiat, and will proue such a merrie mad petitioner, as will make all the black guard of hell, attending him, to dance for ioy. But to returne to the consideration of the treason, when I arriued beyond the seas, and heard some to tearme it but an inconsiderate act, as though the substance of the de­signement were not faultie, and when I noted, that I could neuer heare any one Iesuit to speake reprouingly of it, and further heard some very rashly and foolishly to cast the im­putation of inuenting it vpon the best States-men of this land, as a traine to make Catholikes the more odious to the State, I began to obserue a custome vsed by some, which is without any regard of truth or knowledge to speake the worst they can to blemish the reputation of their aduersa­ries; so I heard a certaine young Iesuit report, when Garnet was in the Tower, A pretty de­uice. that day and night oyle was put into his eyes with feathers, and other means vsed to keepe him from sleepe, that so being weakened both in bodie and minde, he might be easily drawne to confesse all he knew: which cir­cumstances, with diuers others belonging to this vnmatcha­ble treason, though they made mee not then abandon the faith and beleefe of those that were actors thereof, yet did they sow such seedes of doubtfulnesse and care in me to be sound in faith, that the effects and fruits issuing from them of doctrine, concerning disallegeance to the King, which is [Page 24]contained in the Popes Breues, hath much auerted me since, as namely the doctrine of Bellarmine, teaching, that the Apo­stles were not subiect to temporall Princes de iure, but de fa­cto, retracting the former opinion, Bellarmin. cont. Barclaium. tract. De potest. summi Pontificis in re­bus temporali­bus. ca. 3. fol. 48. extant in his controuersies these many yeares, now holding the quite contrarie, not­with standing it is a doctrine of faith, that as well the Clergie as the Laitie are subiect to Kings and Princes, because obe­dience to Kings, whether they be good or wayward, in Scripture is commended vnto all: 1. Petri 2.18. behold here the second occasion.

7 A third occasion concurring to my conuersion, Conference with others. was conference with others, into whose companies by chance I haue falne; as once with a learned Knight, who not knowing me to be a Priest, conferred with me as with a professor of the Romane faith, who winded me into such a circle about the Scriptures and the Church, that I could neuer winde my selfe out of it, till I winded my selfe out of the Romane Church, and stayed my selfe vpon a ground not admitted there, which is, that the Scriptures are the most sufficient and certaine rule of faith that Christians haue; which if you take away, all religion, all faith, all knowledge of God falleth to the ground. And another time I fell into dispute with a graue ancient Iustice of Peace, who pressed me so farre, that I promised to send him some principall doctrines of the Ro­man Church so sufficiently proued by Scriptures, by Fathers, and by naturall reason, that if they could bee answered, I would subscribe to his Church; but in the examination of the proofes of those very points, brought in by Bellarmine, and due consideration of them, I found them to be of very little force to proue the verities intended, as hereafter shall appeare, concerning the Masse, Transubstantiation, the mini­stration of the Sacrament vnder one kinde to lay people, Par­dons, auricular confession, and others; whereupon I haue proued since as good as my promise, in ioyning my selfe to the Church of England.

8 A fourth occasion of examining more carefully the [Page 25]controuersies, hath been grounded vpon his Maiesties Title, His Maiesties Booke. in his Premonition to Christian Princes, stiling himselfe the Defendor of the true Christian, Catholike, and Apostolike faith; which seemed so strange vnto me at the first, conside­ring that no Church more chalengeth the name of Catho­like than the Church of Rome, that I began to consider with my selfe, whether I could finde any capitall points of faith taught now by the present Church of Rome, that were not taught and professed by the ancient and Primitiue Church, and now impugned by the Church of England, and finding that the doctrine of deposing Princes and Kings by the Pope was not ancient, nor Transubstantiation, nor the Masse as now it is practised, nor the Sacrament as now it is mini­stred by the Church of Rome, nor Pardons, nor prohibition of Priests marriages, I haue since beene enforced to con­clude, that certainely the present Church of Rome profes­seth not in those points the true Christian, Catholike, and A­postolike faith. Further, as I noted the profession his Maiestie maketh in his Premonitorie Epistle to Princes, Praemonit. ful. 35 acknowled­ging himselfe to be such a Christian Catholike as beleeueth the three Creedes, that of the Apostles, that of the Councell of Nice, and that of Athanasius; admitting the first foure generall Councels as Catholike and Orthodox, the ioint consent of Fathers in the Primitiue age, the authoritie of Scriptures &c. I could not but conceiue at last, that his Maie­stie went vpon the strongest foundations of the Catholike faith that could bee layed, to auoid the danger of new doc­trines: which obseruations did much facilitate my search and scrutinie into the true grounds and reasons of faith; be­sides many other occasions of priuat conference, with diuers particular persons, who thought themselues much tempted in matters of faith and religion, because they could hardly beleeue what the Church of Rome teacheth, or at least not without great difficultie. Whereby you may see (courteous Reader) the prouidence of God working in me by degrees, towards my conuersion, affoording mee the occasions and [Page 26]meanes first of searching and examining, which brought me at length to the motiues of resoluing, as hereafter you shall vnderstand more at large, when I shall first haue layd downe vnto you certaine fundamentall obseruations, as grounds on which the true Christian Catholike faith must of necessitie stand, and the whole frame thereof be surely builded.

CHAP. III. Containing the first fundamentall obseruation of the end of man, and his chiefe happinesse.

AFter the manifestation of the occasions, 1 which by Gods prouidence occurred to forward this worke of my conuersion, The chiefe bu­sinesse of man is to seeke his end. the next thing to be spoken of, is to acquaint thee (deare Christian Reader) with those fundamentall obseruations which made further way to the complete perfection thereof; the first of which was of that nature, that I assure my selfe, no man who hath care of his soule and saluation can chuse but allow: for I assured my selfe, that if I went vpon such sure foundations and principles as religion ought to stand vpon, I could neither stay in error, nor fall into any. Hence I was moued to resolue most con­stantly, that the most immoueable foundation that all my sp rituall building should stand on, should be a frequent con­sideration, that the chiefe and most principall affaire and bu­sinesse of greatest importance in this world (wherein it was my dutie to employ my endeuors) ought to be the saluation of my soule, and my future happinesse in the life to come; since to this end God created me to his similitude and like­nesse, redeemed mee with the most precious bloud of his most deere Sonne, and daily preserued me by his power and goodnesse. This I conceiued, and concluded alwaies to be [Page 27]the matter of greatest importāce in this world, which I was to preferre before all other affaires whatsoeuer, belonging but vnto this temporall and transitorie life of our bodies; and therefore for the accomplishing of this businesse, rather than neglect it, all other affaires whatsoeuer were to be omitted; eternall blisse and the saluation of my soule being my chiefe end, nd not consisting of any created, but increated good­nesse, which is God himselfe.

2 This fundamentall obseruation I gathered out of Thomas Aquinas, What mans end is. Tho Aquin. 12. q. 1. art. 8. sed contra. Augustin. 19. de ciuit. Dei, c. 1. & 3. de Trinit. c. 3. & 4. q. 5. to. 4. Tho. Aqum. 12. q. 1. ar. 8 in corp 2 [...]. q. 12. art. 8. sad contra. whose words are these Vltimus finis hominū est bea­titudo the last end of men is bliffe, which all desire, as Au­gustine saith: And it cannot befall any other creatures void of reason to be happie, as Augustine saith in his booke of 83 Que­stions: for the obtaining of which end, the same Thomas pre­scribeth the meanes & way, saying, Man and other reasonable creatures obtaine their last end by knowing and louing God; which is not compatible to other creatures that obtaine their last end onely by participating some likenesse of God by their onely being, life, and also by their knowledge. This he further decla­reth in another place, writing thus: Augustine writeth, August. 19 de [...]at. Dei, c 26. in princip. to. 5. that as the soule is the life of the flesh, so God is the blessed life of man; of whom it is said in the Psalmes, Blessed is the people whose Lord is his God. And further, to the same purpose he reaso­neth after this manner, saying, Ibidem in cor­pore. That it is impossible for the blisse of man to be in any created good; for blisse is a perfect good, which totally quieteth the appetite: otherwise it were not the last end, if any thing remained yet to be desired. For the ob­iect of the will, which is the appetite of man, is an vniuersall good, as the obiect of the vnderstanding is vniuersall truth; whereby it is manifest, that nothing can quiet the will of man but an vniuersall good, which is not found in any thing created, but onely in god, because euerie creature hath a participated goodnesse, therefore God alone can sill the will of man: accor­ding to that which is said in the 102 Psalme, who replenisheth the desire with good things &c. Therefore the blisse of man consists in God alone.

Well therefore might Saint Augustine declare the small comfort that is to be found in any thing but in God, No true and perfect rest in creatures. August. lib. 1. Confess. cap. 1. say­ing, Fecisti nos ad te, & inquictum est cor nostrum, donec re­quiescat in te; thou hast made vs for thee, and our heart is vn­quiet, till it rest and repose in thee: for as the needle of a Dyall, toucht with a Loadstone, is not able to rest or stand stedfastly still, till it be turned towards the North Pole; so neither can our soule, carrying the similitude or likenesse of God, Genes. 8. vers. 8. take any true quiet, repose, or comfort in any thing created, but in God onely: for like as the Doue put out of the Arke by the hand of Noah, after the generall deluge, to discouer the land, though with a speedie flight shee tooke a surucy of all the foure Climates of the world, yet the Scripture sayth, Genes. 8. vers. 9. Non inuenit vbi requiesceret pes eius; shee found no place for her foote to rest on, vntill shee came to the hand which put her foorth: so our soules, which in creation are put out by the powerfull hand of God into the tumultuous and stormie sea of this life, can finde no place of true rest and contentment, where to settle our selues, till wee returne againe vnto God, who created vs. This made good King Dauid to crie out with an earnest desire to enioy God in heauen, Psa. 73. vers. 25. saying, Whom haue I in hea­uen but thee? and there is none vpon earth that I desire be­sides thee: my flesh and my heart faileth, but God is the strength of my heart, and my portion for euer; for loe they that are farre from thee shall perish.

4 Such as this hath alwaies beene the desire of Gods Saints concerning their last end and euerlasting happinesse; This end is the desire of Gods Saints. vpon the assured obseruation whereof, I my selfe in imitati­on of them building the frame of all my spirituall procee­dings, haue beene and am verily persuaded, that God would neuer suffer me to misguide my steppes from the true faith, or by any heresie to miscarrie with my soule: from this ob­seruation haue I first gathered the great feare I ought to haue not to offend God, Feare. but with all care to keepe his com­maundements, that I may not make frustrate my end, like [Page 29]him of whom the Psalmist sayth, Qui non accepit in vano animam suam, who hath not receiued his soule in vaine; Psal. 24. vers. 4. but with innocencie of good works in his hands, & purenesse in his heart, doth ascend vnto the mountaine of the Lord, and stand in his holy place. Secondly, I haue also gathered the great care I ought to haue, Care. not to make any earthly or transitorie thing of this life my chiefe end at which my acti­ons must aime, as neither riches nor preferment, nor ease, nor health, nor any earthly thing which cannot affoord true con­tentment to the soule, but rather to hazard the preiudice of all these, than to ruinate my soule, or to step out of the right way to heauen. Resolution to embrace the meanes of the truth. Thirdly, I haue also further from this obser­uation of my end grounded a most constant resolution, not to neglect any occasions or labours of due search and examination into the maine grounds and principles of faith, or any meanes that might necessarily conduce thereunto, whereupon I haue beene alwaies moued to arme my selfe with fit reasons, wherewith I might not onely establish my faith, but be able also to defend it against all obiections that might any way contradict it. For the better performance whereof, my purpose and practise hath beene often to medi­tate vpon the happinesse of the happie end, whereunto wee are all ordained by God: so that this obseruation setling me in the true feare of God, and in a due care of my saluation, and in a constant resolution to apply my selfe vnto all the meanes and helpes that might facilitate me thereunto, fin­ding here my steppes to stand as vpon a strong rocke, I pro­ceeded forward with my vnderstanding to behold and con­template what fundamentall obseruation I might set my next steppe vpon, as will appeare in the Chapter follow­ing.

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, 1 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 [Page 31]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 [Page 32]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 [Page 33]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 found it a fond thing for my selfe, who was consecrated a Priest and Pastor ouer others, not to endeuor to attaine all such know­ledge as herein was necessarie for my selfe and others, which hath made me euer since the time of my Priesthood to di­uide my times (when other actions hindered me not) into three parts, bequeathing one part to the studie of contro­uersies for knowledge of faith, the second part to the stu­dies of cases of conscience, as well to direct aright all the duties of my selfe as of others; and the third to the studies of Scriptures, as well for my priuate consolation, as for the publike information of others, by preaching and exhortati­on, to this reuealed knowledge from God. Praier to be vsed for this reuealed knowledge. Thirdly obser­uing further, that this knowledge required to saluation was to be had from God with all humilitie, neglecting the tea­ching and traditions onely of men, my custome was often to pray to God, that if I were in any error which I deemed a truth, and against all slie and subtile suggestions and trans­figurations of Sathan to say, Illumina oculos meos Domine ne vnquam obdormiamin in morte, Psal. 12. vers. 3, 4. ne quando dicat inimicus meus praeualui aduersus eum; Consider and heare me O Lord my God, lighten mine eyes, least I sleepe the sleepe of death, least at length my enemie say I haue preuailed against him: for I could not find any better collections to be framed out of the ob­seruation of this ground than first to be humble, with depen­dance vpon God more than vpon my selfe; and secondly, to make the best vse of my time for the perfection of Gods re­uealed [Page 34]knowledge; and lastly to esteeme of all other scien­ces no otherwise than as of seruants vnto this, which in the dignitie of the obiect, without all comparison, surpasseth the rest as much as heauen surmounteth the earth, and God ex­celleth man.

CHAP. V. Containing the third fundamentall obseruation about the absolute necessitie of supernaturall faith.

WHen I marched forward with my vnderstan­ding into a due search of such meanes as were necessarily required for the obtai­ning of the aforesaid supernaturall reuea­led knowledge from God, 1 Faith necessa­rie to saluati­on. I began further to obserue, that it is impossible to obtaine it but by the supernaturall and infused vertue of faith; by which a man must giue a firme assent to all the reuealed ve­rities contained therein, without which we cannot be saued: the Apostle saying, Heb. 11. vers. 6. Impossibile est sine fide placere Deo; it is impossible withou faith to please God.

2 For no vertue either supernaturall or morall, Faith the foun­dation of all vertues. can be supported without faith; therefore Saint Paule calleth it, Sperandarum substantia rerum; the substance of things to be hoped for: Heb. 11. vers. 1. because that as it is the nature of substance to be the foundation of accidents, as of quantitie, qualitie, rela­tion, and the like which it receiueth, without which all acci­dents doe perish; so is faith the foundation whereon all ver­tues must stand, without which charitie, mercie, humilitie, patience, and all the rest fall to the ground. So that vnlesse this faith be in our soules, the end vnto which the reuealed knowledge from God should leade, will neuer be attai­ned.

[Page 35]3 It was a comofortable thing certes vnto the Israelites, Faith most comfortable. trauailing towards the land of promise, through the desart, to see how graciously God had bestowed vpon them a pillar of fire, by the conduct and guidance whereof, in the thicke darknesse of the gloomie night, they were guided through waylesse places, full of many dangerous passages. Such is our cause of comfort for Gods singular fauour towards Christi­ans, who during the course of this present life, replenished with the thicke darkenesse of ignorance and error, hath af­foorded vs the most resplendant and shining light of faith, by the brightnesse whereof, ouerpassing safely all slipperie and dangerous straits, they may arriue happily & securely at their most desired countrey and long expected home of e­ternall blisse; which Saint Peter seemeth to insinuate verie comfortably, saying, 2. Petr. 1. vers. 19. Wee haue also a more sure word of Pro­phecie, whereunto yee doe well that ye take heede as vnto a light that shineth in a darke place, vntill the day dawne and the day-starre arise in your hearts. O happie shining pillar, and happie people of Christ, that are guided by the resplen­dant light thereof!

4 This doctrine is excellently well set downe by Thomas Aquinas, who reasoneth after this manner, saying, Faith must goe before blisse. Tho. Aqu. 12. q. 2. ar. 3. in corp. That in all ordered natures two things are found to concurre to the per­fection of the inferiour nature, one thing by his proper motion, and the other thing according to the motion of the superior na­ture: euen as water according to his proper motion is moued to the centre, but according to the motion of the Moone is moued about the centre by ebbing and flowing: so likewise the Orbes of the Planets are moued by their proper motions from the West to the East, but by the motion of the first Orbe, from the East vn­to the West: for onely the reasonable nature created hath an im­mediate order vnto God, because other creatures attaine not to any vniuersall thing, but only vnto some particular thing, parti­cipating Gods goodnesse, either in their being, as things without life, or else in liuing and knowing singular things, as plants and liuing creatures. But the reasonable nature, in that it knoweth [Page 36]the vniuersall reason of good and Entitie hath an immediate order to an vniuersall beginning of being. Therefore the per­fection of a reasonable creature doth not onely consist in that which is agreeable to it owne nature, but also in that which is attributed vnto it by a certaine supernaturall perfection of Gods goodnesse, Tho. Aq. 22. q. 3. ar. 3. and therefore it is said alreadie, that the last blisse of man doth consist in a certaine supernaturall vision of God, vnto which vision man cannot attaine but as a scholler of God hearing the master, according to that of Saint Iohn the sixt, Euerie one that heareth of the fatehr and learneth, com­meth to-me. Now a man is made partaker of this discipline, not presently but successiuely, according to the manner of his nature: for euery one that is such a learner, to attaine vnto per­fect knowledge, must beleeue as also the Philosopher saith, that it is behoofefull for the learner to beleeue: therefore that a man may arriue vnto the perfect vision of blisse, it is first required that he beleeue.

5 Now if a supernaturall faith be so necessarie, Faith the first of all other vertues. as it is the foundation and first of all other vertues, then must I needes pronounce a woe to my selfe, or to any other that shall want it; and that it is the first of other vertues, Aqui­nas doth largely explicate and learnedly 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 [Page 37]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, 1 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 [Page 39]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 mete­wand 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, [Page 40]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 [Page 41]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 [Page 42]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 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 [Page 43]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) expoūdeth, 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 [Page 44]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. D [...]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 [Page 45]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. [Page 46] 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 [Page 47]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 [Page 48]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 haue most plaine Scrip­tures in all points for the Catholike faith: he meaneth the faith of the present Church of Rome. Doctor Hill in his quart. of reasons: the eight reason. And Doctor Hill seemes willing to haue it thought, that they build vpon the Scrip­tures in all points of doctrine, when he sayth, Neither may here the Protestants reply and say, that the Papists build vpon miracles, visions, prophecies, and vpon such like, but not vpon the Word; for all that they alledge, are most agreeable to the word of God: neither doe they teach any doctrine but such as is deriued out of the holy Bible. This affertion sheweth much weaknesse of iudgement, and little skill euen in the grounds of Diuinitie: for who is so ignorant that knoweth not the Papists doe build vpon miracles, visions, prophecies? And [Page 49]who so simple amongst them, that know not that they build least vpon the word when they generaly teach, that the writ­ten word is not sufficient for faith without traditions? And what a foule misbeseeming vntruth is it for a Doctor to say, That all that they alleadge are most agreeable to the word of God; when they ordinarily obiect, that the perpetuall vir­ginitie of the virgine Marie; the assumption of her bodie into heauen; the baptizing of reasonlesse children; the kee­ping of the Sunday: and others the like; are not to be pro­ued by the word of God, but are built onely vpon traditi­ons? Is not this then a very grosse forgetfulnesse to affirme, ‘That they teach not any Doctrine, but such as is deriued out of the holie Bible?’ And yet he forgetteth himselfe so much, that againe in the same reasons hee saith euen for the ‘time past: That the Catholikes (meaning Papists) euer squared their Doctrine by the Line and the Leuell of the word of hir Spouse, and therfore neuer had cause to reiect the least iote of the holie Bible; and at one word the Ca­tholikes follow the Bible.’ By all which it seemeth most apparent, that the learned doe approue the word of God, that is, the Canonicall Scriptures, to be the most certain, suf­ficient, and most infallible rule that can be assigned. What reason then haue I to forsake the iugement of so many lear­ned men, both ancient and moderne Writers, who heerein are most conformable to Scripture it selfe.

9 For if we consider rightly of the nature of faith, Natural reason sheweth this rule. obser­uing that the knowledge, whereto it consenteth, and the end to which it leadeth, are supernaturall; nothing can seeme more agreeable to naturall discourse than to gather also that only that book which containes Gods reuealed verities can be the sufficientesi means to know them; which is the holy writings of the old and new Testament. If a man should aske me why I beleeue the creation of the world, all the miracles wrought by Moses, Elias, and Elisaeus; that there is a God; that Christ is is the sonne of God; that he was borne of a vir­gine; I cannot answere with assurednesse, because this Priest [Page 50]or that Priest teacheth me so; for reason will obiect that hee may erre, or that all Priests agree not therein; or that first I must be assured he teacheth me doctrine of such a Church as cannot misinstruct me, which I must know by some other meanes. Therefore my only answere must be, that I beleeue, because those Scriptures reuealed from God doe teach me, which are the most sufficient rule, whereby I can haue assured knowledge of truth reuealed from God, by all which it see­med most cleare vnto m that onely the Scriptures can be the most assured, sufficient, and infallible rule by which I am to measure my faith, and all vertues belonging thereunto, and therefore all other rules are verie subiect to the croo­kednesse of many errors. Siluest. vers. 60. fides Nu. 2. Hence I began to see my former error in holding with Siluester, that the Pope as the vice ge­rent of Christ vpon earth was to be my rule; according to his assertion taken out of Saint Thomas: The Pope hath the primacie of the vniuersall Church, to whom it appertaineth to de­termine those things which belong to faith, 22. 1. 11. ar. 3. that they may bee held of all with a constant faith, and in him resideth the autho­rity of the vniuersall Church. Therefore it belongeth to faith to adhere vnto the sentence of the chiefe Bishop, in those things which belong to faith; yea also in those things which belong vnto good manners, because in such the Church cannot erre, nor consequently her head, as head or as Bishop, which I vnderstand alwaies to be true, when in doubts he is required, not as a learned man, or such a person, but as the head of Christianity, or accor­ding to Archidiaconus, Note this. when he determineth with the Councell of Cardinals: but the first is better, because the Pope may be without Cardinals. But when I remembred that two Popes, namely Sixtus and Clemens, set out two Bibles within two yeares space (for Sixtus Bible came forth in the yeare 1590. and Clements in the yeare 1592.) with commaundement to be read and followed vpon penalties mentioned in their se­uerall breues, wherein many disagreements, contradicti­ons, and contrarieties, appeared in so important a matter of faith, as the appointment of what is Scripture, and what is [Page 51]not, that herein Pope Sixtus grieuously erred: I concluded that the Popes sentence definitiue could not bee a sufficient rule for me to measure my faith by, vnlesse I would be like vnto a principall Romane Clarke of this land, affirming, that heere in England, he thought the opinion of Cardinall Bel­larmine the best to be held concerning deposition of kings; namely that the Pope hath his dominion in temporalties onely indirectly, yet if he were in Rome he would follow the opinion of Bosius, that he hath it directly, as the most plausible there. And much wondering that such an assertion should passe from the mouth of so graue a man, I began to inferre, that if but place or persons were the rule of such mens faith in matters of such waight; it was time for me who regarded but the saluation of my soule, to seeke after some better rule, more sure and infallible.

10 Now then (courteous Reader) hauing found out this most sufficient rule of faith, namely the holy Scriptures, I re­ferre my selfe vnto your impartiall censure, to iudge whether I could doe lesse then to measure all the doctrinall points of my faith by this golden meet-wand, and therewith measure out the spirituall and true Church of Christ: which if thou shalt iudge fit for me, I hope such shall be the care of thine owne saluation, as to vse it alwaies in like manner for thy selfe, that thy faith may be free from all crookednesse of heresies, and thereby be made partakers of Gods promises; for the manifold diuisions about the Church, the diuers er­rours taught by those that pretend to bee other mens Tea­chers, and euen the loue of thy selfe may well make thee say with holy Dauid, following the 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 [Page 52]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 [Page 53]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. con [...]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 [Page 54]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, 1 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 some kind of guidance vnto the true Church. In the serious contemplation of which point I thought, that the most assured course I could take herein, was to lay downe such a direction, as is approued both by the Church of Eng­land, and by the Church of Rome, and truly to examine some principall points of doctrine in question betweene the Eng­lish and Romane Church, by this meanes of triall: whereunto if I should find either the first agreeable, or the second disa­greeable, I resolued that I might haue a strong inducement to conclude which was the true Church of Christ, and which the false, whose doctrine might be esteemed Christian, and whose doctrine Antichristian.

2 By which inducement I was the more earnestly moued to make triall, then by any other; It is approued by Fathers. for that I found the anci­ent Fathers very frequent in giuing of this marke of antiqui­tie; ‘for Tertullian saith, By the order it selfe, Lib. de praescrip. aduers. Her. that is made manifest to be of our Lord, and true, which is first deliuered; and that externe and false which is sent in afterward. And in another place writing against Marcion, he saith, Lib contra Marcion. I affirme that my Gospell is true: Marcion saith as much for his: who shall determine this controuersie betwixt vs, but the difference of time prescribing authoritie to that doctrine [Page 56]which shall be found more ancient; and adiudging corrup­tion to that which shall be conuinced to be the later? Saint Gregorie Nazianzen vrgeth the Apolinaristes thus: Greg. Naz. epist. 2. ad Cle­donium. Hieron. epist. ad Pamach & O­cean. de errori bus Origenist. Hieron. contra Luciferianos. If the faith began but thirtie yeares since, whereas there be al­most foure hundred years from the manifestation of Christ, certainly both our Gospell and faith were vaine, and void for this long time. And Saint Hierome questioneth with the Origenists of his time after this manner: Why goest thou about after foure hundred yeares to teach vs that which wee knew not before? The Christian world was without this doctrine vntill this day. And against the Luci­ferians, he saith: I will declare vnto thee my opinion brief­ly and plainly; we must remaine in the Church which be­ing founded by the Apostles, hath endured to this day; and all others euen in this, that they were instituted after, shew themselues to be Heretikes. Ʋincent. Lyri­nens. in cap. 26. & 27. With which Fathers Vin­centius Lyrinensis accordeth, when explicating that of Saint Paul; O Timothie keep that which hath bin left vnto thee, He saith, This depositum is that which hath been commit­ted to thee, not which hath been inuented by thee; that which thou hast receiued, not that which thou hast deui­sed: a thing brought vnto thee, not vttered by thee; in which thou must not be an author, but a keeper; not an in­structer, but a follower; not a leader, but one that is dire­cted.’ Now therefore thus finding so many ancient Fathers making antiquitie a neere adiunct vnto Catholike and Or­thodox truth, and noueltie to be the vsuall badge of Herre­tikes: I began with great diligence and care to examine two maine points of religion now controuerted, and much dispu­ted on, as well by the most learned of the English as of the Romane Church, viz. of the doctrine of iustification by faith alone, and of the imperfection of our good workes; that be­ing according to knowledge grounded in religion, my zeale therein might be the greater, and my assurednesse of a sound ground, cause me to stand the more strongly, and to labour in others spiritual profit with the greater constancy and cou­rage, [Page 57]as since it hath succeeded through Gods especiall grace to the vnspeakable comfort of my soule, affording me grace and abilitie of bodie to performe this so profitable a worke, begun and ended by him whom I do most humblie desire to be the [...] and [...] of all my endeuours.

3 Now as I proceeded on further by degrees, Antiquitie a good way of triall. to com­pare the doctrine of the Church of England, and that of Rome, concerning the two points aboue specified, with the doctrine of the ancient Church by this meanes of antiquitie, I found the doctrines of iustification by faith only; and of the imperfection and demerit of good workes, as they are taught in the present Church of England, most deseruedly to claime the priuiledge of antiquitie; as taught by many both Latine and Creeke Fathers, Iustification by faith alone proued by Greeke Fa­thers. Ses. 6. Can. 9. Origen. lib. 3. Rom. 3. notwithstanding that the Church of Rome accurseth al that hold the contrarie in expresse termes saying; ‘If any shall say that a wicked man may be iustified by faith alone, &c. let him be accursed.’ Against which de­finitiue sentence of the Councell of Trent, I find first of the Greeke Fathers Origen to be most cleare, who vpon those words of Saint Paul to the Romans; We therefore thinke that man ‘is iustified by faith, without the workes of the law; writeth thus: The Apostle in these words saith that iustification by faith alone sufficeth, so that a man onely beseeuing is iusti­fied, although he performe no worke. And if an example be required, who was euer, that without good workes was iustified by faith alone; I think that thiefe may suffice, who crucified with Christ, cried vnto him on the crosse, Lord Ie­sus remember me when thou shalt come into thy kingdome. Neit her is there any good worke of his described in the Cospell;’ ‘But for this faith alone Iesus saith vnto him; Amen, I say vnto thee, This day thou shalt be with me in Paradise. This thiefe therefore is iust fied by faith without the workes of the law: because the Lord did not aske what worke hee did first; neither did he expect what worke hee had done, when he belieued, but being iustified by faith alone, when he was to enter into Paradise he tooke him for his compa­nion, [Page 58]and it is related in the Gospell according to Saint Luke, vnto the woman without any worke of the law, and for faith alone, hee said: thy sinnes are forgiuen thee. And againe, Thy faith hath made thee safe, goe in peace. And in many places of the Gospell wee reade that our Sa­uiour vsed this speech, to shew that the faith of the be­leeuer is the cause of his saluation: Hitherto Origen.’ Neither is Saint Basil of other opinion, who writeth thus: ‘The Apostle saith, Basil. cōcione dehumilit. he that reioyceth let him reioyce in the Lord, saying, that Christ is made vnto vs from God Wisedome, Iustice, Sanctification, and Redemption: that, as it is written, he that is to reioyce, let him reioyce in the Lord: for this is perfect and entire reioycing in God, when a man is not exalted for his owne righteousnesse, but acknowledgeth true righteousnesse to bee wanting in him, and to bee iustified by faith alone in Christ. And Paul reioyceth in that he despiseth his owne righteousnes, and in that by Christ he seeketh that righteousnesse which is of God.’ Thus much S. Basil, whose doctrine agreeth most plainly with the doctrine of England in this point.

4. I finde also S. Chrysostome to bee most cleare for the same doctrine of iustification by faith only; saying vpon those wordes: Other Fathers. Chrysost. Coment. in Epist ad Rom. cap. 3. Gloriation is excluded: by what law? &c. ‘In this place he sheweth the power of God, not only for keeping him, but for iustifying him, and for leading him vnto glorie: standing in no neede of workes, but requiring only faith. Hom. de Fide & Lege. And in an other place: No man without faith hath had life: for the Theefe beleeued, and was iustified by the most mercifull God: & here say not vnto me, that time was wanting, that hee might liue iustly, and doe honest workes; neither will I striue about this, but only this one thing will I affirme, that faith alone of it selfe saued him.’ Againe also in an other place, Hom. 3. in Epist. ad Tit. hee saith: If thou beleeuest, ‘why doest thou inferre other thinges, as if faith alone suf­ficeth not to iustifie a man? Hom. 7. Rom. 3. He saith further: But what is the law of faith? euen to be saued by grace. Here the A­postle [Page 59]sheweth the goodnesse of God, who not only saueth vs, but also iustifieth and glorifieth vs, vsing no workes hereunto, but requiring faith only. Againe Hesichius saith, that God hauing commiseration of mankind when he saw it weakned to performe the workes of the law, Hesich. commēt. sup. Leuit. l. 1. c. 2 he would not haue man to be saued by workes, but by grace; but grace through mercie is apprehended by faith alone, not by workes. Theophilact vpon these wordes of Saint Paul: Because by the law no man shall be iustified before God: Theophil. Com­men [...]n cap. 3. ad Galath. saith; That hee sheweth that by the law all men are made execrable, and subiect to malediction, and that blessings are heaped vp by faith; now hee clearly sheweth that faith it selfe, or alone, hath power to iustifie. And againe saith else­where, Theophilact. 2. ad Thes 2. For faith alone he is to giue eternall good thinges.’ Thus it appeareth how the doctrine of iustification by faith only was taught by the ancient Greeke Fathers.

5. Proofes of La­tine Fathers. Now if we examine the Latin Fathers wee shall finde them as plaine and copious in this point, as the other: for Hilarie speaking of the Scribes, saith: Hilar. in Ma. h. Can. 8. It moueth the Scribes ‘that sinne should be remitted by man, for they only beheld man in Christ Iesus, and that to be remitted by him, which the law could not loosE: For faith alone iustifieth.’ The same teacheth Saint Ambrose vpon the wordes of Saint Paul, ‘Being iustified freely by his grace, saith: Ambros. sup. Paul. ad Rom. 3 They are iustified freely, because working nothing, nor yeelding requital: they are iustified by faith alone through the gift of God. And againe vpon these wordes: sup. Rom. 4. Beleeuing in him that iu­stifieth the wicked; HIs wordes are these: He saith this be­cause if by the workes of the law vnto the wicked belee­uer, his faith is reputed to righteousnesse, as to Abraham; how therefore doe the Iewes thinke themselues to be iushfied, by the iustification of Abraham, since they see Abra­ham, not by the workes of the law, but by faith alone to be iustified? therefore the law is not needfull, when the wic­ked is iustified by faith alone with God. And in an other place: This is appointed by God, that hee who beleeueth [Page 60]in Christ shall bee saued without workes, De vocat Gent. Cap. 9. ad Rom. by faith alone; and againe faith alone is appointed to saluation.’ Primafins likewise sometimes an Auditor to S Augustine, speaketh often of iustification by faith alone: Sup illud ad Rom. 4. saying. He iustifieth the ‘wicked by faith alone, not by the works which he had not. And againe he saith: Ad Rom. 5. Abraham before circumcision is iu­stified by credulitie aone. And in an other place: Thou liuest like a Gentill, Ad Galath. 2. not like a Iew. Thou knowest that hou hast had life through grace, not by works, but by faith alone, Ad Galath. 5. And againe, Abraham beleeued God, and it was reputed to him for righteousnesse: so vnto you faith alone sufficieth to righteousnesse.’ Which Author hath many o­ther places to the same purpose. Haymo sup. Paul ad Gal. 3. Haymo who liued in the time of Ludouicus Pius, the sonne of Charles the great, saith. ‘The law was not fulfilled by faith, but by worke; but the Gospell is fulfilled more by faith then by workes, because faith alone sauethl. Sup. Paul. ad Heb. 11. Againe in an other place, saying: If the Harlot that is an Infidell and an Idolatresse, is saued by faith alone; much more shall they be saued, who haue not fallen into more grieuous crimes. In Eu [...]ng. de Circumcil. Chri­sti Abacuc. 2. Aug. l. 1. contra duas Epist Pelag. cap. 21. So likewise elsewhere: They shall be faued only by faith alone, as it is written, but the iust liueth by faith. Saint Augustine also himselfe see­meth most plaine for this opinion, saying: Of what vertue soeuer thou shalt preach the Ancient iust men to haue been of, nothing hath made them safe but faith. And againe: If any man after beleeuing shall forth-with depart out of this life, L. 83. quaest. q. 76 iustification of faith abideth with him, without any precedent good workes, because he hath not attained thereunto by merit, but by grace.’

6. Which doctrine of these so Ancient Fathers, Later writers euen the learnedst of the moderne Writers of the Church of Rome do approue, and ioyntly allow of in their writings. Thomas A­quinas their Angelicall Doctor writeth thus. Rom. 3. Lect. 4. Gal. 3. Lect 4. Workes be not ‘the cause why a man is iust before God, but rather they are the execution and manifestation of his iustice: for no man is iustified by works, but by the habit of Faith infused: yea [Page 61]iustification is done by faith onely. Bonauent. 4. d. 15. q. 1. nu. 10. And Bonauenture the Franciscanes Seraphicall Doctor writeth thus: For so much as man was not able to satisfie for so great offence, therefore God gaue him a Mediatour who should satisfie for it; whence it comes to passe, that by only faith in his Passion all the fault is remitted, and without the faith of him no man is iustified. Saint Bernard also is most perspi­cuous in the deliuerie of the same doctrine, saying, Cant. ser. 22. Who­soeuer is compunct for his sinnes, hungreth and thirsteth after righteousnesse; let him beleeue in thee that iustifiest a sinner, and being iustified by faith onely, hee shall haue peace from thee.’ So that now it is apparant, that the doc­trine of iustification by faith onely taught in the Church of England, is made good by the marke of antiquitie, and ap­proued euen by some of the Romanists themselues against themselues. Yea, Vergerius a learned Bishop (as my Lords Grace of Canterburie noteth but of Sledian) intending to write against Luther in that argument, Doctor Hils reasons vn­masked, reas. 8. nu. 2. fol. 307. Sleid. lib. 21. was by trauersing of it caught himselfe. And so by the discouerie first of one ve­ritie, at length grew to abandon altogether the Church of Rome; as any whosoeuer shall read this Treatise, may well doe I hope, with satisfaction and comfort to his owne con­science.

7 I further began also to make triall of the doctrine of the Church of Rome concerning good works by this marke of antiquitie, which teacheth them to be so perfect, About the im­perfection of good workes. that in some sort they are simply, absolutely, and perfectly iust and righteous: further, that they are merits, that they iustifie a man, and that they are not onely mereitorious for encrease of grace, but also of eternall glorie: which doctrine tendeth exceedingly to the engendring and nourishing of a Phari­saicall pride and presumption in good workes; whereas the doctrine of the Church of England, teaching imperfection to be euen in our best workes of the righteous, that they are not merits, that they doe not iustifie, that they are not meri­torious, is a most holesome doctrine for planting of the true [Page 62]Publicanes humilitie, relying wholly vpon Christs righte­ousnesse, and the imputation thereof, when he said, Deus propitius esto mihi peecatori, Lord be mercifull vnto me a sin­ner: and so was pronounced more iustified than the Pharisie, iustifying himselfe by his workes, Luk. 18. vers. 11. when he said, I am not as other men are, extortioners, vniust, adulterers, or euen as this Publicane; I fast twice a weeke, I giue tythes of all that I possesse. This obseruation I gathered by reading and diligent­ly noting Bellarmines confused controuersies in the doctrine of iustification, drawing the readers onely to a proud Phari­saicall presumption in their owne workes, against whom I obserue many Fathers; Our righte­ousnesse im­puted. first, to account all our true righte­ousnesse to be Christs righteousnesse more than ours, and ours onely by imputation, and therefore our owne righte­ousnesse consequently very imperfect. Saint Augustine hath ‘in plaine tearmes thus; Epist. 106. ad Bonifac. The righteousnesse by which through faith we beleeue we are iustified, that is, wee are made righteous, is the grace of God through Iesus Christ our Lord. In Enche. ca. 41. And againe; He is sinne, and we righteousnesse, not ours, but Gods, neither in vs, but in him, as he is sinne, not his owne, but ours, nor in himselfe, but in vs: so there­fore we are Gods righteousnesse in him, as he is sinne in vs, to wit, Lib. 2. de Iacob. & vit. beata. by imputation. S. Ambrose sayth, As Iacob of him­selfe deserued not the primogeniture, who being hidden in his brothers apparrell, and clad in his garment, which yeel­ded forth the best odor, did insinuate himselfe to his fa­ther, that to his profit he might, vnder another person, re­ceiue benediction; so doe wee lye hidden vnder the preci­ous puritie of Christ our first begotten brother, that from the sight of God wee may giue testimonie of our iustice.’ With the doctrine of which auncient Fathers, holy Bernard ‘agreeth as well as the Church of England, Bernard Ser. 61. in Cantic. Cant. saying; I will remember thy iustice alone, for it is mine; to wit, thou art made vnto me thy righteousnesse from God: for how can I feare that one iustice may not suffice vs both? It is not the short cloake, which according to the Prophet cannot [Page 63]couer two, thy iustice is iustice for euer, and this large and eternall iustice shall couer both mee and thee together.’ Whereby it is cleare, that all our righteousnesse is none of our owne, but Christs; and therefore all our workes in re­spect of our selues, are sinfull and imperfect.

8 Besides, the imperfection of our workes appeareth, Works imper­fect, because they cause not saluation. in that although they are necessarie for many respects, yet are they not the efficient causes of saluation: for Saint Ambrose sayth, This is appointed by God, Ambros. in 1. ad Cor. 1. that he that beleeueth in Christ be saued without worke, freely receiuing by faith alone remissi­on of sinnes. And Saint Augustine hath these wordes, August. in Psal. 70. Thou art nothing of thy selfe, call vpon God; sinnes are thine, mer­cies are Gods; chastisement is due vnto thee, and when the re­ward shall come, he shall crowne his gifts, not thy merits. Saint Chrysostome also sayth, Chrysost. in cap. 3. ad Rom. Herein the power and might of God is shewed, in that he saueth, iustifieth, and leadeth vnto glorie by faith alone, without good workes. Basil saith thus, Basil. in Ps. 114. Euer­lasting rest abideth vpon those that striue lawfully in this life, not for the merits of their deedes, but out of the most bountifull fauour of God, in which they haue beleeued. All which places doe argue against the perfection of workes for our greater humiliation, and Gods greater glorie.

9. Moreouer, the learned Fathers doe further shew, VVorkes im­perfect, be­cause impure. Hieron. lib. 2. aduers. Pelag. that the workes of the righteous are not simply and absolutely iust and perfect; for Saint Hierome writeth thus: If accor­ding to Iob the Moone doth not shine, and the starres are not cleare in his sight, how much more man, who is rottennesse, and the sonne of man, a worme? For euery mouth is stopped, and euery cleane one is obnoxious vnto God; because before him, by the workes of the law, all flesh shall not be iustified, and there is no difference of persons; for all haue sinned, and are in neede of the glorie of God, being iustified freely through his grace. Saint Augustine speaking to Pelagius, sayth thus: Aug. li. de natur. & grat. The Lord if he would might lift vp mortall men to Ange­licall puritie, and so cause that they might perfectly keepe the Law, but hee neuer did, nor euer will doe it. Epist. 29. Saint Hierome [Page 64]also speaketh as plaine to this purpose, when he sayth, The fullest charitie which cannot be encreased, so long as man li­ueth here, is not in any; but so long as it can be augmented tru­ly, that which is lesse than it ought to be is of vice, out of which vice it is, Lib. de perfec. iustit. resp 18. Lib. 9. confes. cap. 13. that no man doth good and sinneth not: who fur­ther sayth, It is sinne when either there is not charitie which ought to be, or when it is lesse than it ought to be. And Saint Augustine, Woe also to the laudable life of men, if without mercie thou doest discusse it. Lib 9. Mor. c. 1. And Gregorie the Great in his Morals sayth, The holy man because he seeth, that all the merit of our vertue is vice, if it be seuerely iudged by the inward arbitrer, doth right well adioyne; if hee will 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 [Page 65] 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, Ʋaunt 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 [Page 66]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 [Page 67]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 Rome, tending to presumption in good workes, and to shew the imperfection of the best of them in respect of our selues, yet doth it not follow, that good workes are not necessa­rie to saluation, Why are good workes neces­sarie. for they are necessarie for diuers other re­spects: First, that our workes may giue testimonie of our faith, that by them, as by the fruits, our faith may bee knowne, because that without them faith is dead. Jac. 2.18. 2. Pet. 1.8. Se­condly, that wee may be certaine, and confirmed of our election and saluation; for workes, Ibid. though they bee not the causes, yet they are the way to saluation. Thirdly, that our faith may be exercised, nourished, confirmed, 2. Tim. 1.6. 2. Pet. 1.8. and promoted. Fourthly, that wee auoide temporall and eter­nall paines, which God threateneth to inflict vpon trans­gressors of the Law. Fifthly, Rom. 8.13. 2. Thes. 4.6. that our liues may answere our professions: for if we be children of light, it is be­hoofefull for vs to walke like children of light. Sixtly, that not doing euill, wee may not contristate the holy Ghost, 2. Cor. 5.15. Philip. 2.15. 1. Thes. 5.19. but that wee may obtaine both temporall and spirituall re­wards, which God hath promised to those that doe well. Seuenthly, that they may be done for the good of others; 1. Tim. 4.8. Psal. 5. v. vlt. that the good may be edified by our example, and that we may not giue a scandale to those that are without; that by our holy liues, as much as lyeth in vs, we may gaine others, 2. Cor. 6.3. 1. Pet. 2.22. and by doing good, we may put the wicked to shame; and that wee may stop the mouthes of calumniators; 2. Pet. 2.12. & 3 for our [Page 68]workes, 16. ad Tit. 2.58. though they are vnperfect, yet are they gratefull vn­to God, not for any perfection or dignitie in them, but be­cause they are of the holy Ghost in vs, and of faith which pu­rifieth our hearts, because all their imperfection is pardoned, couered, Psal. 32.2. and not imputed.

13 Hence I obserue, How faith and good workes may goe toge­ther. that a iustifying faith and good workes may goe together, the first as the cause, the other as the effects; and therefore considering the true nature of a good Christian, hauing that faith which worketh by chari­tie, my thinkes I behold him in the mysterious vision which the Prophet Ezechiel beheld of the foure beasts, Ezech. 1 & 10. neere the riuer Chobar, flying vp to heauen with wings, and hands vnder the wings, who amounting to heauen according to the number of wings, had also sixteene hands, which they made-shew of, as it were to insinuate, that they did not onely amount vp by the helpes of their wings, but also by the strength and force of their hands, which being vnder their wings, moued and supported them. For herein I be­hold a proper resemblance of a true, iust, and righteous Christian, who, to ascend vnto heauen, and to amount him­selfe from all earthly and terrene comforts, and to make his conuersation with God in heauen, doth not performe this flight onely by the wings of faith, but is also therein by the hands of charitie and good workes to helpe and support them, without which hee falleth downe to the ground: so that now wee see, against the Church of Rome, that faith alone iustifieth without good workes, and that good workes without faith cannot iustifie, through their imper­fection, which in respect of man are so absolutely imper­fect and impure, as the precedent places of antiquitie doe testifie, and therefore I find the most probable inducement of antiquitie in those two points to leade mee vnto the Church of England.

14 Now (courteous Reader) when I had obserued the Church of Rome to faile thus in the triallof antiquitie, My feeling vp­on the consi­deration of this obserua­tion. a­bout the two aforesaid points of doctrine, concerning faith [Page 69]and good workes, attributing too little to the one, and too much to the other; and the Church of England to haue An­tiquitie on her side for the establishment of the aforesaid points: I beganne more seriously to behold mine owne e­state, and to see the former danger of my soule, with the great perill of diuers others, whose carefull instructer I haue beene in the contrarie nouelties. I beganne with amaze­ment to reflect more studiously and feelingly vpon the seuere wordes of S. Paul, denouncing an accurse vpon the teachers of nouelties, when he said: Gal. 1.8. Though an Angell from heauen should preach vnto you otherwise, then that which wee haue preached vnto you, let him be accursed: In the feare of which curse, as I discouered my errour, so I determined it to bee high time for mee to shake handes, and bidde adieu to the Church of Rome, which by her nouell doctrines entangleth the soules of many in the nets of eternall perdition. Now could I not but with teares of compunction for my former professed nouelties, beginne to mollifie the hardned crust of deformitie, which they had wrought in my soule; and also with teares of compassion bewaile the miserable estate of those soules as I knew to be defiled with the spots of like er­rours; now could I no but most earnestly prostrate my selfe vpon the ground before the Throne of Gods mercie, both for them and my selfe, beseeching him to bee propitious and fauourable to vs all, in the most tender bowells of Christ Ie­sus his Sonne, cauing pardon and mercie only by him, of the Father, whose pardon and mercies are aboue all other his workes, that we might all, who were miserably seduced by the nouelties of Rome, discouer, and detest them as abho­minations in the sight of God, and constantly resolue neuer to participate more with her erroneous doctrines, and no­uelties, which were sowed by no other then Sathan and his Ministers, but to enter into the happy felloship and socie­tie of that Church that teacheth the contrarie verities, stan­ding vpon sure Antiquitie. And now did I further with all humilitie of my heart, and humble acknowledgment of this [Page 70]great fauour from God in affording mee the meanes of dis­couer such falshoods, yeeld him humble thankes, offering vp withall into his holy handes, my soule, my body, with all the powers and faculties of either, with the whole resi­due of my life to come, to be imployed hereafter in the con­uersion of soules to the present Church of England, which I found, notwithstanding all pretences to the contrarie, to bee Apostolicall and most Ancient, grieuing much for my former Oath taken in Rome betwixt the handes of Robert Parsons, some twelue or thirteene yeares since, to the con­trarie, in the forme following word for word.

For the taking of so vnlawfull an Oath, in such my blind­nesse, against the lawfull power and authoritie of the Go­uernours of this Realme, with contempt of their Lawes to the contrarie; as also for the practise of the contents there­in specified vpon false supposition of gaining soules to God, whilest I drew them from God, from my heart I repent me, crauing pardon of God, and his Maiestie , with diuers others whom I haue offended, and grieuously prouoked their iust indignation against me; acknowledging that I may truely say vnto God with the prodigall Sonne, that wasted his sub­stance in a farre Countrie: I will goe to my Father and say vn­to him, Father I haue sinned against heauen and against thee, Luke 15. v. 21. I am no more worthy to be called thy Sonne. If thou (curteous Reader) art as I was, glorifie the name of God in the view of thy errours, (which I hope by this Treatise sufficiently to lay open vnto thee) turning to God, who is mild, and mercifull to all true penitent sinners, purposing amendment, and acknowledging their sinnes; and if thou art otherwise, let mee intreat thee for the loue of God to giue him thankes for mee, and thou thy selfe to bee constant and firme in the Faith of the present Church of England, which teacheth the true, Christian, Apo­stolike, and Ancient faith, in which through Gods grace we may be saued.

CHAP. IX. Containeth an obseruation of the Wonders and supposed Miracles, which, as Christ hath fore-told, the Pseudo-Christs and Prophets shall doe, for the sedu­cing of Gods Elect, if it were possible.

AMongst the diuers markes which Cardinall Ballarmine brings to shew vs, 1 which is the true Church, Miracles make more for the Church of En­gland than for the Church of Rome. and to which societie of Chri­stian beleeuers were ought to ioyne our selues, to bee true children of Christ, hee vrgeth for his eleuenth Marke the glorie of Miracles, in these wordes: Miracles are necessarie to perswade men to a new faith, Bellarm. de notis Eccles. l. 4. c. 14. in Epitome. or to an extraordinarie mission, and are sufficient and efficacious to proue the same, so that where true Miracles are found, without doubt there is the true Faith. Which Assertion when I considered deepely with due obseruation of all points of doctrine concerning the working of Miracles, I found this Marke to make as much for the Faith of the present English Church; for that it is the same which being new in the A­postles time, was confirmed in the hearts of all beleeuers by the Miracles of the Apostles, and holy Men of the Pri­mitiue Church, at the first planting of the Christian Faith; and hereby I am put in minde that as Aristotle saith, Aristoteles. Pruden­tis est distinguere, it is the part of a prudent man to distin­guish, betwixt times & times, betwixt doctrines; & faithfully compare the beleeuers of the first Ages, euen of Rome it selfe, with those of after-ages; which as I indeuoured to performe, in examining this marke of miracles, I obserue that vnlesse it were done with great prudence, infinite numbers may bee carried simply and ignorantly into grosse errors, to the great impeachment of Gods glorie, and miserable seduction of [Page 73]their owne soules; and therefore to lay downe this obserua­tion, I thought it good to vse extraordinary diligence, that therewith all I might be the more assured of truth, that the world may clearely see, that this pretence of Miracles ma­keth nothing at all for the present faith of Rome, but onely against it, shewing the Professours thereof not to bee true Christians.

2 For albeit it be a truh not to be denied, al that do mi­racles doe not true miracles. that all true miracles can onely be done by God, yet doth it not follow, that all that doe miracles doe true miracles, and such as are done by him; for to euery true miracle foure things are re­quired, as a learned Roman Teacher affirmeth; First, Foure thinges required to true miracles. Io. de Combis in compend. Theo­log. verit. lib. 1. ca. 20. it must be of God; Secondly, it must be beyond nature; Thirdly, it must be euident; Fourthly, it must be fore the corroboration of Faith: Therefore if any of these foure be wanting, it may bee called a Maruell, but not a Miracle. Therefore it is also to bee knowne, that the Diuell can doe miracles, though not true miracles, yet such miracles as to men may seeme true mira­cles; for Thomas Aquinas saith, and that very truly, out of S. Augustine, That miracles by art Magicke are made, Aug. lib. 83. q. 79 Tom. 4. Part. 1. q. 14. q. 4. Sed contra. which are altogether like vnto those miracles which are done by the seruants of God; which he explicateth dogmatically after this manner. If a miracle be taken properly, the Diuels cannot doe miracles, nor any other creature, but onely God; because a mi­racle properly is termed that which is beyond the order of anie nature created. Yet sometimes in a large sense that is called a miracle which exceedeth the faculty and vnderstanding of man, and so the diuells can doe miracles; which men admire, in that they exceede their power and knowledge For one man, when he doth any thing, tha is aboue the power and knowledge of an other man, he leadeth the other into an admiration of his worke, that in some sort he seemeth to do a miracle. Yet it is to be vnderstood, that albeit such workes of Diuells, which seeme miracles vnto vs, re [...]ch not vnot the true nature of miracles; they are notwithstanding sometimes true things. As when sire fell from heauen, and with one blowe consumed the familie of [Page 74]Iob, with all the heards of his cattell, and a whirlewinde ouer­threw the house, Aug. 20. de Ci­uitae Dei c. 19. slew his children, which were the workes of Sa­than, were not fantasmes, as Augustine saith: And therefore well doth Saint augustine say in an other place speaking of the lying miracles of Antichrist, as he same Doctour no­teth: That the workes of Antichrist may bee called signes of lying, Li. 83. q. 79. to. 4. eyther because hee will deceiue mortall senses by phan­tasmes, seeming to doe that which hee doth not; or because that if they bee true Prodigies, yet they drawe those that shall beleeue them to a lie. Hence the same Doctour Saint Au­gustine saieth; Aug. li. 83. q. 79. a 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 [Page 75]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 [Page 76] 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 [Page 77]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 it absolutely necessary that God should continue that faith by miracles, which was for­merly planted by them, but rest themselues contented with the former of the Primitiue Church, lest otherwise they should be subiect to seduction: whence I concluded to my selfe, that vnlesse the Church of Rome could proue her selfe to be true, Catholike, and ancient Primitiue, I ought not to be led by her pretended miracles; in regard that Doctor Sta­pleton saith, Heretikes and the forerunners of Antichrist may do true miracles by Gods permission, for the triall of the good: which neither my selfe nor any manelse ought to beleeue, because Christ hath armed vs with a warning caueat against them, saying; Nolite eis credere.

4 Which, Pretence of miracles a signe of false teachers. Matth. [...]4.24. how true it is I appeale to the holy Scriptures themselues, our Sauiours words are most plaine: There shall arise false Christs, and false Prophets shall shew great signes and wondes, so that if it were possible, they should deceiue the verie Elect; behold I haue told you before, but beleeue them not; by which warning, aduice is giuen to beware of them, to dis­cerne them, and not to giue credit vnto their teaching, not­withstanding all their miracles. Neither is Saint Pauls predi­ction lesse significant of them, who remembreth vs, 2. Thess. 2.9. That the comming of that sonne of perdition, is by the working of Satan with all power, and signes, and lying wonders, and in all deceiue a­blenesse [Page 78]of vnrighteousnes among them that perish, because they receiued not the loue of the truth, Apocal cap. 13.13.14. that they might bee saued. Saint Iohn also in his Reuelations speaking of the second beast, saith; He did great wonders, so that he made fire to come downe from heauen on the earth in the fight of men, and decei­ued them that dwellon the earth, by the signes which ae permit­ted to him to do in the sight of the beast. Apocal. cap. 16.13. Afterwards we heare also againe; that three vncleane spirits like frogs, came out of the mouth of the Dragon, and out of the mouth of the beast, and out of the mouth of the false Prophet, for they are the spirits of diuels working miracles. And moreouer, lastly we find in the same booke, That the beast was taken, and with him that false Prophet, Apocal. cap. 19.20. that wrought miracles before him, whereby he decei­ued them that receiued the beasts marke. Now what is to bee vnderstood by powers, signes and wonders, I will cite the words of Ioannes Vignerius, Institut. Christ. cap. 9. §. 2. vers. 3. Hebr. 2. Matth. 24.24. who saith: That miracles in the sacred Scriptures are tearmed, powers, signes, wonders, and por­tentes: for Hebrewes the second, it is said, God witnessing in signes, and portents, and diuers powers; and Matthew the foure and twentieth, they are called prodigies, which differ thus; in that because they exceed the facultie of nature, they are termed powers: but in that they are ordained to the manifestation of grace, they are called signes; and for their excellencie they are termed wonders and prodigies, as it were shewing things far off. So that putting all these places together, I could not con­clude otherwise then vnlesse I would beleeue these false Pro­phets, vnlesse I were willing to be an Entertenido to the son of Perdition; and bee deluded most notoriously by lying wonders; vnlesse I would be a perpetuall consort vnto the frogs vamped forth of the Dragons mouth; vnlesse I would bee wilfully deceiued, as one that had receiued the beasts marke; then to shake hands with the present Church of Rome, boasting so much in her miraculous powers, signes, wonders, and prodigies; for in the reformed Churches, I find no such illusions pretended, nor the least danger thereof, nor any where else but in the present Romane Church.

[Page 79]5 By which obseruation, Miracles not to be expected in the latter times. I was the rather induced to this conclusion, for that I finde diuers inclining to thinke it too much curiositie now that the faith is planted, and after so long continuance, to seeke it out by more miracles. There­fore first I will set downe the Doctrine of an old Dominican Friar, distinguishing the times of doing miracles, whose words are these: ‘The Church hath a three-fold state viz. Iacob. de Vo­rag. de sanctis in die ascensio, ser. 6. The Primitiue, the moderne, and the last. In the Primi­tiue state, miracles were wrought often, but now seldom; and in the last state, that is, of Antichrist, they shall be done most seldome. In the Primitiue state they were done often, because according to Saint Chrysostome, the ancient mira­racles haue admiration, profit and necessitie: Therefore then according to Saint Chrysostome, miracles were done, as well for admiration, because men being then accusto­med to their senses, were therefore to be lifted vp; as for profit, because then many were infirme and oppressed of di­uels; and for necessitie, because they were infidels and wrapped vp in errors. But in the moderne state they are seldome done, because necessitie requireth them not, men being now beleeuers; yet sometimes they are wrought, be­cause profit and vtilitie exalteth them, for that sometimes men are found weake, and to stand in need of them. And why miracles are not done now so frequently, as they were in the Primitiue Church, there is a threefold reason; one is for the strength of faith; because now the Church is strengthened and established in faith. This reason Bernard assigneth, putting an example of the plant, into which we power water, till we see it fastened in the earth; secondly, for the profitable example of the world, De ciuit. Dei lib. 22. This reason Au­gustine assigneth, saying, whosoeuer requireth yet won­ders that he may beleeue, he is a great wonder himself, who beleeueth not when the world beleeueth; Thirdly, for the greater merit of faith; because, according to Saint Gregory, faith hath no merit, where humane reason prouoketh it: but in the end they shall bee wrought but seldome, for three [Page 80]reasons, that Isidorus teacheth; either that the hand of the persecutors may become more bould, or that the patience of the Saints may be the more proued; or that the lightnes may be the more shewed of those which shall fall.’ Who speaking heere of the miracles of Saints in these three states of time, she weth they shall be scanty in the middle ages after Christ, and very raw in the last ages; which if it be true, what can I do but suspect the pretended miracles of the Church of Rome, which swarmeth with so many bookes replenished with their narrations, in such strange and vnheard manner as there were neuer the like? and therefore they easilie seeme to surmount all beliefe, and I may more largely presse those words against those of the Church of Rome which this Authour pointeth at, saying to all her followers out of Saint Augustine; De ciuit. Dei lib. 22. Why, say they, are not the miracles now done, which you doe preach to haue beene done? I might 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 [Page 81]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 [Page 82]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 [Page 83]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 great, and more in number then euer before; well she may be termed wicked and adulterous here­in, if when I consider what strange, yea and often ridiculous miracles she pretendeth, not only to iustifie falsehood, sinne, and impietie; but also by them, to commend the actors of them before all ancient Saints.

6 Whereof I will now gentle Reader giue thee a taste by some few presidents happened in these latter ages of the world, Examples of false miracles in the Church of Rome. as the bookes and publike writings of the Church of Rome haue left recorded to the world; which as they moued me to see mine owne former ouer-credulous spirit; so haue they not strengthned me in the true faith, wherunto through [Page 84]Gods exceeding great mercy I am now arriued. And first for the iustification of Garnets innocencie in the busines of the Powder Treason: what a ridiculous inuention is published, and hath bin preached to the world by Costerus the Iesuite in Bruxells, vpon the report but of a bare Letter from England some few yeres since, when I liued in Louaine, of a certaine prodigious straw, in which a little bloud hath made such a liuely resemblance of his face, that as it is by his fauorers re­ported (and with mine owne eares I haue heard it) it is one of the most stupendious miracles shewing Gods loue to their societie that euer hapned; & therfore since, that time one M. Iohn Wilson the Author, as is saide, of the English Martiro­loge, assuming vnto himselfe Papall Iurisdiction, hath ca­nonized him for a Saint in heauen; who was put to death for concealement of treason against his King and Countrey, whilest hee liued vpon earth; Indeed I must needes confesse it a stupendious worke, which since the first appearance thereof in print, hath assumed not onely one, but diuerse shapes; for first at Louaine I saw it drawn with three horns of haire vpon his head ouer his forehead, so that it appeared more like a monster than a man; I saw him at Antwerpe af­ter that drawne without those hornes; yet a starre shining in the middest of his forehead, in great glorie: of which kind I saw many pictures in paper tendred by a Iesuitesse woman, as she seemed by her habite and carriage, to bee sold as the chiefe pictures then in request; since that time here in Eng­land I haue seene a Latine booke, in which another miracle (as it should seeme) hath beene added vnto it, representing two Seraphines vnder his beard, as it were, holding vp his chinne, that men might the better beholde his glorie. But besides all these transformations, one thing is most remark­able, which I haue heard reported by diuers, that is, some can see this goodly Image at the first looking on it; others canno see it, till one of a better sight oint where it is, and others can not behold the glorie thereof at all; I haue spo­ken with some of those three kindes of beholders, who ac­cording [Page 85]to the measure of their eie sight, haue tolde mee as much; besides, at the first, the picture of this miracle was very small, but now it is greater, and perhappes it will car­ry yet a greater shape, and be the mother of miracles, increa­sing to the end of the world, and so surpasse all the miracles done in Christs time, which were not permanent, but tran­sitory; about which if a man should aske the Author of Pru­ritanus that monstrous and athisticall libell, how so strange a miracle could be done, he would soone no doubt answer you according to his sacrilegious manner of applying the sacred Scriptures with the Diuell: quia scriptum est: & maiora hijs facietis. Which words Saint Augustine expoundeth of the conuersions of sinners by the ministery of Preachers, because the conuersion of sinners is the greatest worke of God. Now (beloued Reader) how could I with any reason giue credite to this miracle,) howsoeuer at the first report I was ouer-cre­dulous, when I obserued the maner how it was carried: and if such reuerend Fathers of the christian world, will stand in defence of it, and beknaue better men than themselues, with­out regard to the magistracie, as I heard one principal Father do in Bruxels in great choler & indignation against those that should gainsay it: I may (beloued) wel call in doubt, & enter into a iealous suspition of many other strange miracles, deui­sed for the maintenance of vntruth & falshoode by others of the Roman Church. Secondly, I remember an other strange miracle, had it not proued false, for the great credit of the Ie­suites, ‘and their holysocietie in Persia. Not long before the discouery of the Powder treason, ther was dispersed by thē among some of their Catholike friends here in England a litle Pamphlet in the French tongue, reporting the miracu­lous conuersion of the King of Persia, The miracle of Persia. by one Campion a Iesuit and Englishman, that dispossessed one which had a diuell, who commanded the diuell at his departure out of the body, to giue a signe therof, by striking downe the top of a steeple;whereupon followed the Kings conuersion, with many of the nobilitie to the Roman faith, with [Page 86]liberty to preach it publikely, and to build vp Churches and monasteries throughout all his Dominions.’ Which of many here in England was beleeued to be true, especially by a friend of mine, vnto whom that Pamphlet was sent, who requested me to say masse in thankesiguing to GOD for so great a benefit; but in the end, that Iesuit who sent the Pam­phlet, gaue out, that it was but a thing, deuised by French Hugonets, to disgrace their societie. What strange deuises are these? What hatefull illusions wherewith honest sincere soules are made gulls, through deceitfulnes and diuelish po­licies, vsing all things for nothing but their owne ends; I can not but now smile at my selfe, to remember the plaine sin­ceritie of my heart, in beleeuing this prettie inuention, and with how thankefull a minde I offered vp the sacrifice of the Masse, with a tacite and silent wish, that God by the like meanes would procure the conuersion of England.

7 Thirdly, Other preten­ded miracles in the Church of Rome. I will not omit here to call to mnind two strange miracles, inuented to the honour of S. Francis, that people might be the more excited to pray to him before all others; ‘The first I heard preached at S. Iames Church in Antwerpe in the Lent time, some fiue yeres since, by a Capuchine Fri­ar, and affirmed to be such an euident truth, that no iust ex­ceptions might be entertaind against it, before a great as­semblie and confluence of people, Of one that roasted her childe. with many particular circumstances of place and persons, which made it carrie the more likeliehood of truth with it; and since that time, I know where it hath been related by the Prouinciall of the Franciscans here in England. The storie in briefe is this in effect. A certaine Gentlewoman there was in a towne in Sicilie, some few yeeres since, that longing much to taste of the flesh of her owne child, and yielding foolishly by the diuells suggestions to satisfie her desire, when her hus­band was from home, killed her childe, and cut him into quarters; putting one part on the spit, to eate of it, and hanging the other parts vpon hookes b in the kitchin; at length the husband came home & wondred to see what a [Page 87]strange piece of flesh was on the spit, asked his maid what it was, who replying, that it was a part of his child, which his wife had killd; he forthwith in a great rage went vnto her, & threatned to kil her; whereat she being both sory for her sonne, and afraide of her husband, falling vpon her knees, intreated him for Gods sake, and the honor of S. Francis, that at least, if she must needs die, he would giue her leaue to repent her sinne, and to say her prayers, commending her soule into Gods hands, and then to doe his pleasure; which hee graunted: and shee praying very earnestly to S. Francis, to whom she was much deuoted, at length, ending her prayers, desired him to goe with her into the kitchin, and if he sawe not his child aliue, then to exe­cute his pleasure. O horrible and vnheard miracle, or ra­ther mendacium! She tooke the parts of the child, aswell that on the spit, which was more than halfe roasted, as the rest, & put them together vpon the table, and by the merits of S. Francis, they all ioyned togehter, the child reuiued, & came to the same state as before; so she obtained againe her husbands loue, and be beheld againe his dead childe: S. Francis merits hereby exalted, and therefore the conclu­sion must needs be vnhappy, that man that wil not pray to S. Francis. Gentle reader, if you haue more faith than I, you may beleeue this miracle, if you be piously affected, you cannot (as the Franciscan saith) but beleeue it, and wholy offer vp all your prayers to holiest S. Francis, the chiefest Saint in heauen.’

8 But if you cannot giue credit to the former, In mag. spec. exemp. ex chronic. mi­nor. Gallico. lib 2 ca. 39 & Latin. lib. 10. cap. 29. & Bartholo de Pisis li [...] [...]. part. 2. conformit. fructu 10. I pray you consider the next, which, at least for morriment sake, can not ‘but win beliefe. In the time that S. Francis dwelled in the citty of Engubi, there was within the territory of the same city, a certaine terrible wolfe, of mighty bignes in body, & most fierce in the rage of his hunger, that did not only de­uoure beasts, but also men and women, insomuch that hee kept the citisens in such fear, that when they went forth of the Cittie, they went out armed as if they had gone to the [Page 88]warres, How Saint Francis tamed a wolfe. and hardly could they so scape from being sorely bitten with his sharpe teeth, if they chaunced to meet him, so that scarce durst any goe alone out of the Cittie gates for feare of meeting him. But God determining to make manifest vnto the same Citizens the holinesse of Saint Francis, when vpon a time hee was in the same Cittie, mooued the Saint with a charitable compassion of their miserie and vexation to afford them helpe. Whereuppon hee purposed to goe and meete the Wolfe, vnto whome the Cittizens saide; Take heede father Francis, goe not out of the Cittie, for if you doe, the woolfe which bath deuoured many, will also deuoure you. But Saint Fran­cis not dismayed with their wordes, but hoping confi­dently in Christs assistance, who commaundeth the spi­rites of all flesh; went foorth of the Cittie with his com­panion, not with buckler or helmet, but armed and de­fended with the signe of the holie Crosse. Thus the holie father beeing confidently out of the Towne, and manie looking on from such places as they had climbed vp to expect the euent; the terrible woolfe eftsoones with o­pen mouth ranne to Saint Frauncis and his companion, against whose furie the good Father opposed the signe of the Crosse, and so through Gods power, kept backe the woolfe both from himselfe and his companion, stop­ped his course, and shutte his mouth, and further saide vnto him; Come hither brother woolfe, and in the be­halfe of Christ Iesus I commaund thee, neyther to hurt mee, nor anie other. Whereupon foorthwith inclining his head vpon the ground, hee prostrated himselfe at the feete of the holie Saint, as gently as a Lambe. To whom thus prostrate, Saint Frauncis said: Brother woolfe, thou doest much hurt in these partes, and hast committed ma­nie horrible and grieuous crimes, destroying the good creatures of God without all pittie or mercie, and thou doest not onelie destroy vnreasonable Creatures, but which is a meere madnesse in thee, thou doest deuoure [Page 89]men who are created to the similitude & likenesse of God; therefore thou art worthy to die a most violent death like a most notorious Theefe and Murderer, for the which, all doe iustly exclaime and murmure against thee, and the whole Citie is thy Enemie. But Brother Wolfe I will make a peace betweene you and them, vpon condition thou hurt them no more, and they also shall, forgiuing thee all offences, not hurt or prosecute thee, neither shall dogs barke at thee. Which the Wolfe seemed kindly to accept by the gestures of his taile, eares, body, and inclination of his head: Vnto whom S. Francis againe replied. Brother Wolfe, since it pleaseth thee to make this peace, I pro­mise thee I will procure that thy expences and necessarie victualls shall daily be giuen thee by the Citizens, so that hereafter thou shalt neuer bee hungrie in excesse. For I know that the euill thou doest proceedeth from the furie of thy hunger. But brother Wolfe, since I obtaine thee so great a benefit, I will haue thee promise mee neuer to hurt either Man or Beast: doest thou promise me this? The Wolfe then made an euident signe by the inclination of his head, of promising to performe that which the Saint required, and imposed vpon him. But brother Wolfe then said S. Francis, I will haue thee vpon thy credit to assure me, by giuing mee thy faith and promise, A good iest. that I may eui­dently beleeue what thou promisest. So S. Francis holding out his hand for assurance of his promise, the Wolfe lifted vp his right fore-foot, and very softly and gently alied it in his hand, so engaging his credit to him by the best signe he could; then againe S. Francis said, Brother Wolfe I command thee in the name of our Lord Iesus Christ, now presently to go along with me into the Citie without feare of hurt, to conclude this peace with thee and the Citie: whose command the wolfe obeied, and accompanied him very quietly into the Citie like a most mild Lamb, which put the Citizens, that saw it, in a great wonder, and the report thereof was instantly spred ouer all the Towne, and [Page 90]all Men and Women, yong and old, flocked thither where S. Francis was with the Wolfe. When the people were thus gathered together S. Francis made them an excellent Sermon, telling them amongst other things that such vexa­tions are granted by God for the sinnes of the people, and how much more dangerous was the consuming flame of hell, which shall euerlastingly deuoure the damned, than the madnesse of a wolfe, which can but deuoure the body, and how dreadfull it is to be drowned in the gulfe of hell, since so great a multitude of people were so much kept in feare by the perill of one litle beast. Returne, returne, there­fore D. B. to our Lord, doe worthy penance, God will de­liuer you from the present danger of the Wolfe, and from the future danger of hells deuouring fire. And then said further, marke me well beloued, my brother Wolfe who standeth quietly here before you, hath promised mee, and hath also giuen me assurance of his promise vpon his cre­dit, to make peace with you, and neuer to hurt you in any thing, vpon condition that you shall also giue your promise to maintaine him; & I for my Brother Wolfe will be sure­tie, that he shall firmely obserue, and faithfully keepe this couenant of peace with you; with that all that were there cried out aloud, promising alwaies to cherish and feede the Wolfe. And S. Francis in the presence of them all, said, and thou brother Wolfe doest thou promise to hold peace with them, and that thou wilt hurt neither Beast nor Person of theirs? then the Wolfe made shew of promising to keepe peace, by falling vpon his knees, inclining his head, and other gestures, of taile, and eares, full of blan­dishment; Saint Francis then said: But brother Wolfe, I will haue thee now before all here present to giue me as­surance of thy promise, as thou didst without the gate, and that thou wilt keepe this peace, and that thou wilt not offend in the suretie made. Then the Wolfe lifting vp his right fore-foot, made promise in the hand of S. Francis his suretie, in the sight of all, whereupon there was such [Page 91]admiration and ioy of all, as well for the deuotion of the Saint, as for the newnesse of the miracle, as also for the peace betweene the Wolfe and the People, that all gaue thankes vnto God, praising Almightie God, who by the merits of his Saint had deliuered them from the mouth of the fierce Beast, and restored them quietnesse and safetie from so fearefull a vexation. An honest Wolfe. Now after­ward the Wolfe alwaies kept his promise, and con­ditions ordained by Saint Francis, and liuing in the Cittie two yeares, going vp and downe from doore to doore, begging his foode without hurting any, or being hurt of any, was louingly cherished and fedde of all, and which is more strange, there neuer did Dogge barke at him. At length the Wolfe died, and the Citti­zens were very sorrie for his death, because the conti­nuall sight and presence of the Wolfe, did maruai­lously renew in them the memorie of Saint Francis vertue and sanctitie.’ I noted this Miracle related by such Authours, as a thing not only ridiculous to any iudi­cious Hearer thereof, but as also most erroneous in the circumstances; as namely where Saint Francis telleth the VVolfe of his horrible crimes committed, against Men and Beasts; and telleth him further that because hee de­uoured men created to Gods similitude, and that there­fore bee was worthy to die like a Theefe, and Murderer: whereby it seemeth hee insinuates that a bruit beast, doing that which is naturall vnto him, committeth sinne, which can not bee sinne vnlesse it bee voluntarie; and that this humble VVolfe was so intelligent, as that hee knew man to be created to Gods similitude and likenesse; therefore a fit miracle for Fooles and Children.

9. Yet to sport you more, Other Mira­cles like the former. Mat. Paris. in Hen. 3. I will tell you yet one as pret­tie as this, to shew the power of this Romane Canonized Saint, as well ouer Birds as the VVolfe: I haue read that ‘Saint Francis when his Preaching was despised by the Romanes, went into the fields, and there charged the [Page 92]Crowes and Kites, and Pies, to listen to his doctrine, which they did for halfe a day without any noise or chat­ting, and thus hee did for three daies together.’ A man could not well say of these humble Auditours, Beati qui au­diunt verbum Dei, & custodiunt illud; Blessed are they that heare the word of God and keepe it. Neither will I here o­mit an other miracle wrought vpon one Frier Francis, a follower of the noblest Saint Francis, who celebrating ‘Masse found a Spider in the Challice, Conformit. San­cti Francis. got into the bloud of his Sauiour, and did not take him out, but dranke it vp together with the bloud. Who afterwards rubbing his shinne-bone, and scratching where it itched, that Spider came whole out of his legge, and did him no hurt.’ O most ridiculous miracle! what could be the end of it? was it because hee did against the Rubicke of the Masse, See the Missall. which commandeth the Spider to be burnt? or might not that Spi­der bee suffered to abide aswell in the body of so holy a Frier, as in the bloud of Christ? But the Church of Rome is full of like miracles. Prettie is that which is recorded by Gregorie the Great, as the Papists say, who writeth that when Pope Iohn had rode on the horse of a noble woman, the horse would not any more endure a woman vpon his back, no not his old Mistris; A wise horse no doubt. Now when I considered these and many other ridiculous miracles recorded by the learned of that Church, which neither con­firme any truth, The strange example of the Papisticall Do­ctor of Paris. Catechishist cap 10. tit 4 part. 2. Fr. Put. in vita S. Pr. Ioan. Nau. vo 2 Ch. 2. Gerio. 37. Laurent. Sur. 6. Octob. S. Ant. 1. part. tit. 5. c. 2. ff. 11. but only tend to the glorie of their Saints in simple mens iudgements, I could not but much lament at my former folly in being too credulous vnto them. Yet one I can not but relate more, because in my iudgement it ra­ther ouerthroweth the faith of Rome, than establisheth the same; the storie is this and not bee gaine-said, as the Papists hold, by any, so authenticall are the proofes thereof, done ‘in the presence of many witnesses. There was a Do­ctor in Paris much renowned and famous, as well for his doctrine as for his good exteriour life, so farre forth as men could iudge, who departed this world, without [Page 93]the administration of Sacraments. Anno 1086 And whilest the Dir­ges and prayers of the dead were singing, when they were come vnto the fourth Lesson, which began Re­sponde mihi, Answere me: the deceased man, who lay vp­on the Hearse, lifted vp his head a little, in such sort, that euerie one there present might see him, and with a hor­rible and fearefull voice he cryed out aloud, Iusto Dei iu­dicio accusatus sum, I am accused before the iust iudge­ment of God: Which wordes hauing spoken, hee layed himselfe downe againe in his coffin. Whereat all the as­sistants admiring, determined to deferre his buriall till the next day; when, thinking to performe the exequies, they came againe to that passage afotesaid of the office of the dead, he suddainely rose vp againe, and cryed out with a loud voice, saying, Iusto Dei iudicio iudicaetus sum, that is to say, I am iudged by the iust iudgement of God. Whereat the assistance were strucken againe into a great admiration, and much more astonished than before, to beholde so dismall and hideous a spectacle. And al­though he had then declared himselfe to be accused and iudged by the iust iudgement of God, yet it was not ma­nifest by these wordes, that he had yet receiued sentence of damnation, insomuch, that yet it ressed for them to interprete and hope the best; and therefore they thought it good to deferre his buriall till the third day. Whereto verie early the next morning all the towne flocked toge­ther, being desirous to know the euent of so strange, rare, and fearefull a iudgement of God: when hauing begun againe the office of the dead, and comming to the same passage aboue specified, he raysed himselfe vp the third time, and to the great horror of all the standers by, he said, Iusto Dei iudicio condemnatus sum; that is, I am con­demned by the iust iudgement of God:’

Therefore

Which verses may well be Englished in this sense,

Who is there that cannot be astonished to heare, that a personage, who liuing amongst men, was esteemed for a ho­ly and perfect man, should be condemned by the iust iudge­ment of God? This Doctor, by the common suffrage of the Church, being found vnworthie of Christian buriall, was in­terred in a prophane place. But this rare miracle occasioned manie to correct & amend their liues. Whereat Bruno, with others, were so much terrified, that they framed a more strict order than euer was before, tearmed Carthusians, that by the strictnesse of that life they might be the better prepared for the strict iudgements of God. In the consideration of his miracle, if it were true, and no hypocriticall cunning vsed therein, I cannot conceiue, but that it makes more against the faith of Rome than for it; of which profession this Do­ctor, whilest he liued, was reputed both to be a learned and holy Saint: For first, if he were so holy and learned, no doubt he knew what belonged to preparation for his death: and therefore howsoeuer hee might bee depriued of outward meanes, or helpe of the Sacraments, yet it is to be presumed, that at least, in voto Sacramenti, he would excite himselfe, as much as lay in him, to be penitent for his sinnes. And it is to be thought his Holinesse would not permit him to be neg­ligent [Page 95]of that which lay in his power to performe. And lastly, since there is no cause registred of his damnation, but knowne onely to God, he being both a professor and tea­cher of the Romane faith, it may as well be presumed (so farre as man, for his soules benefit, may enter into Gods se­crets) that God shewed this extraordinarie iudgement, to manifest to the world, that though his life was neuer so good in the sight of the world, or his learning so great, yet where true faith is wanting, no saluation can be attained, and that therefore the Romane faith cannot be the true faith. This is the fittest collection I can make of this miracle, because he was a Doctor professing that faith of Rome, and liued and died therein.

11 But now I will relate another miracle which much a­stonished me, making me stagger, The strange deliuerie of Traianes soule out of hell fa­bulous and most vncer­taine. and was neuer able to finde a good answere for it, which was the strange deliuerie of Traianes soule out of hell by Saint Gregories prayers for him: which how repugnant it is to the verie true doctrine of the Romane Church it selfe, is cleare by that which is read in the Office of the dead, viz. Ex inferno nulla est re­demptio. Now it is to be noted, Lipeloo in vita Gregor. magn. that Lipeloo recordeth it for a truth, and so it hath beene recorded alwayes by the Church of Rome; and yet of late, by Baronius and Bellar­mine, it is reputed a fabulous narration: Whereupon I in­ferre, that if after so many ages recording and beleefe, it proue but a fabulous thing, a man may as well suspect all the rest that seeme of the like nature, notwithstanding hee bee learned that recordeth them. What erronious doctrine is to be found almost in the Church of Rome that hath not many miracles for the confirmation of it mongst them, so pleasant to reade, that they will sooner make a man laugh in reading them, than giue any credit at all to them. So in confirmation of the reall and substantiall presence of Christs bodie in the Sacrament, there is a pretie tale recorded in the life of Saint Anthonie of Padua, of whom it is recorded; S. Anton. in sum. hist. 3. p tit 24. c. 5. ff. 2. That a certaine heretike promising to be of his religion, if [Page 96]his Mule after three dayes restraint would goe and worship his God in the Eucharist, Tho. Boz li. 14. de sig. eccles. dei, cap. 3. Laurent. Sur. to. 3. The tale of a Mule. and refuse his prouender which ‘he would prouide for him. When the day was come, the Mule being brought forth by his Master, and the Eu­charist by Saint Anthonie, hee staying himselfe a little, said; O thou brute beast, in the name and power of thy Creator (whom I vnworthie wretch doe hold truly in my hands) I charge and commaund thee, that forthwith thou come humbled before him, and doe him honour and reue­rence as thou canst, to the end that the peruerse obstinacie of heretikes may know hereby, that euerie creature is subiect vnto him, whom the Priestly dignitie dayly hand­leth vpon the Altar. Which speech being ended, the hun­grie beast forsooke the prouender prouided, which the heretike had set before his eyes, and went forthwith vnto the Sacrament, kneeled downe before it, and humbled downe his head: which the people admiring, praysed God, saying; We haue seene this day maruellous things: which the heretike seeing, repenting him of his fault, ab­iured his heresie, and embraced the true Catholike saith.’ No lesse remarkable is that which is reported of a certaine Priest that doubted of the presence of Christ in the Sacra­ment, Ant. d'Ance Cat. Hist. l. 1. c. 5. tit. 8. loan. Meff. in hor. Reg. ser. de coen. Domini. as the Church of Rome teacheth; who being deuo­ted much to the virgine Marie, prayed often vnto her, to ‘bee deliuered from this doubt: Who being one day at Masse, the Hoast, before the saying of the Pater noster, was gone out of his sight; whereof as hee was in a great a­mazement, the virgine Marie appeared vnto him, hol­ding her sonne Iesus betwixt her armes, and said vnto him; This is he whom I brought into this world, this is he whom you haue consecrated, this is he whom you haue held, and touched with your hands, and shewed to the people to be adored, which you eate and drinke in the Sa­crament: behold here I giue you my Sonne, with reue­rence and deuotion to be receiued of you: and so as shee presented him vnto him, he changed at that instant againe [Page 97]into the forme of bread, whom he receiued, and so his doubt ceased.’ Here you see (courteous Reader) strange miracles alledged by the Papists, in confirmation of their do­ctrine: one while the bread is vnseene, then Christ and our Ladie, and then againe the forme of bread, another while a Mule forsaking his prouender, to adore God in the Sacra­ment; whether these be not such signes, wonders, and great prodigies as may seduce the elect, if it were possible, I leaue to the holy Ghost, to informe you the truth, saying, Nolite eis credere, beleeue them not. And one more yet I will re­late vnto your memorie, which hath beene wrought of late ‘yeares, and may be esteemed for a notable lie. Till. Bred. 7. Col. sac. c. 7. There was a certaine Caluinist that married a Catholike woman (that is, Papist) that long endeuoured to induce her to heare a Caluinist Minister preach. The wife, after she had a long time contradicted him, was at last constrained to goe, by the rigorous speeches and threatnings of her husband; yet did she first acquaint her ghostly father there with, who aduised her to obey the commaundement of her husband, and to goe onely once to the said Sermon, yet with con­dition to goe first to Confession and to the Communion. The woman hauing performed the aduise of her ghostly father, strengthned with the Sacraments, went to the Ser­mon; and she was no sooner entred, but the Preacher be­came as silent and mute as a fish, yet said at last, after a lit­tle pause, Here is some bodie present that hath eaten of the bread of Papists, which is the cause that I will now giue ouer preaching, hoping to make recompence ano­ther time. The husband who was present, seeing the Prea­cher, A pretie ficti­on to disgrace Caluinists. by Gods permission, to become silent, and disabled to prosecute his matter, for the presence of one that had re­ceiued the holy Communion; who being returned home, enquired of his wife, whether shee had not receiued the Communion that morning, or not, she without dissimula­tion answering yes, her husband suddainly knew, that this doctrine of the Caluinists was false and accursed, in that [Page 98]being placed with the light of the Sacraments of the Ca­tholike Church, it withered so, and came to nought: whereupon presently he made a good fire, burned all his bookes to pouder and ashes, and became himselfe a child of the Catholike Church.’ In which miracle first I obserue, that the ghostly father of this woman gaue her leaue, for o­bedience to her husband, to go to the Church of Caluinists; which, how it can hang with the doctrine of Paule the fifths Breue, who sheweth it vnlawfull for English Catholikes to goe to the Churches of Heretikes, viz. of all Caluinists and Protestants, that are so in his iudgement, vnlesse it be said, that the Church of Rome holds one doctrine of faith law­full at one time, that is not lawfull at another time, I should be glad to be resolued. But this I obserue to proceede from Gods prouidence, that the inuentors of these and the like miracles for the confirmation of their doctrine in one point, doth often in some circumstance or other shew such igno­rance or falsehood that discouereth them, either not to ap­proue the matter they intend, or else runneth into some o­ther error lesse tolerable, shewing them most plainely to be such signes and wonders as Christ giueth a Caueat of them, Not to be beleeued. Many other miracles I might here in­sert, but that I will not be too tedious in such idle tales, fit­ter to be told amongst children as fables, than to any men of more ripe iudgement; yet are they amongst the Clergie of Rome of such account, that their Sermonists are stuffed with them; as may be obserued in Iacobus de Voragine, Iohannes Meff, Bernard de Bust. Philippus Dies, and many the like, and are held more profitable for the people than any other manner of doctrine. Yet I obserue one thing by reading of their liues of Saints, that many miracles which were au­thenticall for many hundred yeares past, are now growne to be Apocryphall, as may be seene by comparing the auncient liues of S. George, S. Katherine the Queene, and others, with them, as they are of late yeares corrected and written by Li­peloo, following Baronius and other writers of the same kind.

[Page 99]12 Now therefore to draw neere my conclusion: My conclusion about mira­cles. what fruit could I better gather, vpon the due obseruation of Christs warning vnto the world, Not to beleeue such mira­cles, than that the Church of Rome cannot bee the true Church of God, that either winketh or authoriseth infinite numbers in the same nature as these are of, which I haue al­readie recorded out of her owne Writers: for which cause, I could not but abandon her Communion, and flye to that Church, which like a faithfull Spouse resteth contented with the former miracles where with Christs Church was begun, and chiefely relying vpon the holy Scriptures, and the aunci­ent doctrine of the Primitiue Church. Yet is not my opini­on in this point of miracles so to bee vnderstood, as that I doe thinke no true miracles at all shall euer be done in the declining age of Gods Church; but I would haue it knowne, that my iudgement is, that none are to be beleeued which are pretended to be done in confirmation of new doctrines, not taught in the Scriptures, not knowne to the auncient Church, because it is most euident, that Christ hath forbid­den all beleefe of them, and therefore not to be esteemed of otherwise, than as of illusions of Sathan, wherewith to en­chant soules, and to make them beleeue lyes in stead of truth and verities. Oh what a miserie is it to see how many simple, sincere, and ouer-credulous Christians are cousened with these deceits and illusions of the Diuell, and the true markes of Antichrist! Let me therfore entreat thee courteous reader to remember the predictions of these signes and wonders aboue mentioned, forespoken of by Christ, S. Paule, and S. Iohn, and not so fondly to be lead blind-folded to the eter­nall destruction of thy soule by too much credulitie. Be not like the Scribes and Pharisies, seeking after signes from hea­uen for the faith, least you 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, 1 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, 1 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. 2 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, 3 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. 4 The fourth hipocrisie [Page 102]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, Ʋt 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: Ʋnlesse your iustice abound more then the Scribes and Pharisees, you shall not enter into the Kingdome of heauen.

Hence it followeth, 2 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 [Page 103]profession, Once acertain Capuchine said (as a Iesuit hath related) when one said that the Ie­suites and his Order proceed well together that the cause was because the Iesuites de­sired to haue al and they desi­red to haue nothing. but who abound more in common than the landed Monkes, and well monied Iesuites? They are chast in the outward vowes, but many of them most lasciuious in heart, as by the one Author of the Pruritanus, may bee iudged of many besides; Who more blindly obedient in outward profession, than religious men to their Supe­riours, and who more rebellious or treacherous to their Princes? Garnet, Oldcorne, and others of their vngodly so­cietie can witnesse this. It carried a goodly shew and face of vertue, for a certaine Iesuit to confine Sir Euerard Digbie within the compasse of two chambers, carrying the resem­blance of Hell and Heauen by the outward furniture, and pictures, where-with they were adorned, for his spiri­tuall exercise, and the better settling of his life in vertue by holy contemplations. Herein appeared the garment of a sheepe; but the corruption of vnrighteousnesse, and Pharisaicall iniustice, appeared, in that the aforesaid holie Father who liued openly in his house like a Gallant, follow­ing his play, and other recreations, and free conuersation with others in the house, whilest the Knight was shut vp in his prison to pray, and meditate of his life past, and the world to come; and also in that not only this good Fa­ther, not long after with this Knight his Ghostly child, were found to haue harboured in their hearts that fe­stering corruption of the powder treason, the memorie whereof will be odious and hatefull to all posteritie. Here­in appeared the rauenous Wolfe, so clad in a sheepes gar­ment.

When Parsons the Iesuit sent mony from Rome to Master William Alablaster in shew of loue and charitie, 3 Parsons noto­rious hipocri­sie to diuers. inuiting him to come thither, as though he would there haue done him some great fauor, no man would haue thought but this good father had had a heart of true burning charitie, in tendring the good of the honest Gentleman, who was banished out of England for professing the Romane Faith: Herein appeared the garment of a sheepe: but afterward when the [Page 104]said Gentleman not suspecting any guile vnder the cloake of a religious profession, arriued at Rome, and by the meanes of this holy Father was committed to the Inquisition where hee was kept some moneth prisoner, vpon pretence of a booke which hee had published with approbation of those that were to allow of it in the Low Countries, and humble submission thereof in his Preface to the Churches censure in all points taught therein, like a sincere child of that Church, as then he was, and like a true Israelite with­out fraude or guile: herein appeared the rauenous Wolfe in a Sheepes skinne. VVhat a woluish disposition may it bee thought this man bore to his Maiestie and the State, who were of a contrarie religion to him, since hee appeared so cruell to one that professed the Romane saith; that suffered banishment for the same; that for zeale to that Church left the way hee was in to preferment at home, and found little charitie or kindnesse abroade? VVhen the same good father further would professe great desire of the Secular Priests good proceedings here in England; when hee would com­passionate other mens want of charitie in disgracing the good Fathers of his order, with some personall imputations, saying, it was an vncharitable part for any so to discouer any mans imperfections; herein appeared the garment of a sheep. But when publikely he read a letter from England amongst the Schollers at Rome, disclosing the horrible sinne of one William a Priest, that had many yeares liued too familiarly with a Tailors wife, whereof the Tailor hauing notice, caried a dagge vnder his cloake vp & down London streets to shoot him to death, for so sacrilegious and adulterous an act: and this, as he said, was an earnest Appealant; at which time four of the Appealants were in Rome to prosecute the Priests cause against the Iesuits, & M. Blackwel, of which charitable report, I being then a Student of that Colledge, was my selfe an ear-witnesse, yet could I neuer since vpon diligent enquiry vnderstand any such storie to bee true of any Priest in En­gland: and therefore herein appeared the rauenous VVolfe. [Page 105]When Doctor Richard Smith went to Rome some few years since, to compose some good order for the gouernment of the secular Clergie, and freedome from the Iesuites dominei­ring soueraignetie ouer them, that by absolute disclaiming entercourse of consultations with them, the State might not haue a iust cause to inuolue them in the true imputation of any participation with the Iesuites practises; this religious and Christianly resolued Robert Parsons said he desired no­thing more then peace, and would not bee quiet till it was made with him; herein appeared the garment of a sheep: but when at the same time otherwise to disgrace him, and to en­close him within the gates of the holy Inquisition, there hee and another Priest deuoted vnto him, presented the booke which the said Doctor writ against master Thomas Bell, into the Inquisition, there to be examined, taxing it to containe dangerous propositions against the Popes authoritie in Temporalibus, notwithstanding the whole booke is written in defence of the Romane Catholike saith; herein appeared the disposition of this rauenous wolfe: but the booke cleared it selfe, and the Author got commendations for it.

4 Many the like testimonies of the Romane hypocrisie could I produce, which must not be maruailed at in the mem­bers, The hypocrisie of Popes de­scribed. since it appeareth more manifessly in the chiefe head, the Pope himselfe, who is described by Saint Iohn; Apocal. 15.11. To haue two hornes like vnto the Lambe, but to speake like the Dragon. Where Lyranus saith; They are like to the Lambe, that is, Christ, whose two hornes are the two Testaments. Lyra. in Apoc. 13 Primas. ibid. And Prima­sius; Hee will endonour to make the two Testaments agreeing with the Lambe, after the manner of the Lambe to agree with himselfe, yet is he said to speake as the Dragon, because he will deceiue those whom he shall seduce, by the hypocrisie of fained truth. For he should not bee like vnto the Lambe, if openly hee should speake as the Dragon. Now hee faineth the Lambe, that he may inuade the Lambe, that is, the bodie of Christ. So likewise he, whosoeuer he be, that is Author of the ordina­rie Closse, applieth the same note of hypocrisie to the whole [Page 106]multitude of Antichrists consorts, when he saith; They shall faine themselues to haue innocencie, Gloss. ordin. ibidem. and a pure life, and true do­ctrine, and the miracles which Christ had, and gaue vnto his. Whereby it is apparent that not onely the Bishop of Rome, but also his precursors and consorts shall be notorious in this note and marke of hypocrisie and dissimulation. This may seeme probably apparent, if we remember the letter that was sent by Garnet some few monethes before his trouble to ma­ster Blackwell, signifying from father Aquauiua the Generall of the Iesuites, that his Holinesse gaue order that all Catho­likes heere in England should behaue themselues quietly and dutifully towards his Maiestie, without giuing offence, or raising any tumults about matters of religion: which some thought to haue beene by reason of the commotion that happened in Wales about that time, whereof perhaps the Pope might haue some inckling; yet I find that men of farther reach, obseruing the successe of the intended pow­der-treason following soone after, haue obserued that that letter which master Blackwell should haue spread a­mongst Catholikes, was but a cloake of the secret de­signement of the powder-day, to take away all appre­hension of danger in the state, whereof it is probably thought that both the Pope and father Aquauiua were ei­ther expressely, or circumstantially made acquainted with that businesse; nay moreouer my selfe strongly vrging against one the vnlawfulnes of the powder-designement, he wished me to be silent, for it was more then probable that the Pope knew well thereof: and in speaking against it I should but cause the Iesuites to disaffect me and doe my selfe no good. Hereupon I grew silent, and thought the more then of such horrible hypocrisie, for that some reported that both the Pope and Cardinals had spoken publikely against it, which me thought could not hang well together without some in­tollerable hypocrisie; especially considering that Greenway by the Pope was not only suffered to liue in Rome, but also ex­alted euen before the Popes face to the dignitie of being one [Page 107]of his Penitentiaries appointed publikly to heare cōfessions in S. Peters Church in Rome, and Gerard likewise suffered to liue quietly in Flanders without checke or controule by any man, who made such deep protestations to one master Buck­land Priest, vpon his saluation, that he had no wayes notice of the powder-designement, that as I heard the said master Buckland say, either he must needs beleeue him to affirme a truth, or else that he was as great an hypocrite and dissem­bler as euer liued in the world. So like are the followers of the Romane Church to the first kind of the Pharisies hypo­crisie, in pretending outward holinesse, whilest in their hearts they harbour most detestable vnrighteousnesse. Therefore well did Saint Bernard describe Hypocrites, saying, that they were; Mordaces vt canes, dolosi vt vulpes, superbi vt leones; they are biting like dogges, they are guilefull like foxes, they are proud like lions: for such will suffer no mans reputation to be vntoucht, but will teare it with their spite­full teeth; they are craftie as foxes, which teare in peeces the sheepe of the best wooll, and as proud as lions, for that they contemne all, disgrace all without regard to any mans person or dignitie.

5 Secondly, The second kind of Romish hypocrisie. I haue also obserued the second kind of the Pharisies hypocrisie, to be very abundant in the Church of Rome, which consisteth in a preposterous, and defectiue out­ward holines, breeding scrupulosity in trifles, and largenes of conscience in matters of more moment. As for example, I find that for violating their custome & obseruation vpon fasting-dayes, many will bee exceedingly scandalized, but giue no shew of scandale-taking at the most wicked example of the powder-treason, or the traytors thereof, but rather by their silence seeme willing to approue it, & to lament only the mis­fortune of their desired successe. Others there are that will controule and checke any rash iudgement euen in trifles in others, who themselues without scruple or knowledge, or iudgment, wil not stick to lay the imputation of the powder-treason vpon Protestants themselues, who should by Machi­uillian [Page 108]complotments be the first contriuers of it, to draw Papists vnto it, thereby to make them the more odious to the world. Againe, the Church of Rome forbiddeth Priests to be married, which is lawfull by the law of God: and whereas mariages betwixt kindred in the degrees of affinity are pro­hibited by the law of God, they suffer and permit, dispencing with mens consciences therein, as for example; that one bro­ther may marry his brothers wife, which was allowed in this kingdom by the Pope; that the neece may marry her vn­cle, which hath bin granted but to mean persons euen of late yeeres in Hamp-shire, by authoritie granted from the Pope. What cā be more preposterous thē to make a law which God neuer made, & in liew therof to disanull an institution which God hath made? Besides, the Popes thēselues suffer some of the Clergie to professe external pouertie, as the poore Capu­chins, whilest themselues and others liue in all pompe, iollity and pleasure, vsing all coulors of holines to enrich thēselues, and to draw treasures out of al coūtries to fill the Exchequer of S. Peter withall. Who sees not most plainly that many de­luded soules, whilest for the grant of indulgences yearely to this Church and that Church, they pay round summes of mo­ney into the Romane offices; they grow negligent in seeking pardon from God, and so neuer obtain truly pardon for their sins? what shall I say of their preposterous zeale in keeping holidaies? I often noted that the daies appointed in memory of Saints, are much more solemnely kept, then Sonday which is the feast of their Lord and Master; & in stead of one prayer to the Father, or to the holy Ghost, or the blessed Trinity, the childrē of that Church do say many either to the virgin Ma­ry, or to S. Francis, S. Benet, Beatus Ignatius, or some other Saint to whom they are most peculiarly addicted. By all which examples, I obserue the Church of Rome much also to exceed in this preposterous hypocrisie, and externall ho­linesse, without any order or rule.

6 Thirdly, The third kind of Romane hypocrisie. I haue further entred into a deepe considerati­on of the third kind of Pharisaicall hypocrisie, which con­sisteth [Page 109]more in words than in deedes, more in shaddow than in truth; Which I find without measure to abound, likewise in the church of Rome. For the Pope himself in words caries the stile of Seruus seruorum Dei, the seruant of the seruants of God, which is but meerely verball; for in effect his acti­ons are all noted with pride, carrying the shew of Lord or Emperour rather than of a Seruant; Auent. Annal. lib. 7. who as one writeth Do­minus dominantium perde ac si Deus foret esse contendit; he striueth to be the lord of rulers, in as if he were God: and who seeth not this to be true that considereth his challenge of so­ueraignetie euen in temporalls ouer all Emperors and Kings of the world? that beholdeth him carried vpon mens shoul­pers? that know how hee maketh all Princes but his vassals to be depriued of their kingdomes, and all dignities, whenso­euer he thinketh it expedient, propter finem spiritualem, for a spirituall end, that is, for the good of the Church? that hath seene him attended vpon by the whole Colledge of Cardi­nalles? whose intollerable prie was such, that a King of Fraunce finding him inexorable in the cause of Fredericke, Math. Paris. in Henr. 3. His Maiesties speech in the Parliament. Recessit iratus & indignans, quod humilitatem, quam spera­uerat in seruo seruorum minimè reperisset: hee went away angrie, and scorning not to finde the humilitie he hoped for in the seruant of seruants: wel therfore may his Maiestie term him for such his pride, as he doth, That three-crowned mo­narch, or rather monster, who is so humble in the phrase of his Title, and so glorious in statelinesse of his Crowne. In words likewise his Holinesse is Vicarius Christi; but in his a­ctions he seemes opposite to Christ; as when hee taketh a­way Christs bloud from the lay people in the sacrament. And that holy Pope shewed himselfe but a bad Vicar, Balaeus in vit. Pontific. in Leo. 10. that with a blasphemous and sacrilegious tongue called al the beliefe we haue of Christ, Fabulam, a fable or tale. It is a verball mat­ter in the Pope to be called Petri successor, the successour of Peter: Platin. in Io. 10. but it is a reall true thing, that à Petrivestigijs disces­sit potestate seculari: hee swarued from Peters steppes by se­cular power, becomming more like to Constantine than to [Page 110]Saint Peter; Bern. de consid. lib. 4. nay rather like to Simon Magus in thr sale of holie things, than vnto Simon Peter in the free gift of them, who had neither siluer nor gold, yet gaue them freely in the name of Iesus Christ. Acts 3. v. 6. It is also a verball matter for his Holi­nesse to be called clauiger regni coelorum, the porter or key­keeper of heauen gates; but it is a reall thing that hee lea­deth many into hell; in the mean while a caue at is giuen, that etsi innumerabiles sectum animas due at ad infernum, nemo ta­men illum iudicet: Dift. 40. si Papa. although hee leade innumerable soules with him to hell, yet none iudges him. No man may presume to say vnto him, Curita facis? Why dost thou so? It is but a verball thing which Casuists teach when they say, Em. Sa. verbo litterae 1. Literas alienas aperire & legere mortale est, nisi sit scribentis superior, It is a mortall sinne to reade and open other mens letters, vnlesse he be superior to him that writeth them. But it was more than verball, when a deuoted follower of the Iesuites went to the master of the Postes in Bruxells, and there paied for a Packet of Letters, sent to a Benedictin Monke out of Spaine, pretending that he was his friend, and affirming, that he would see them safly deliuerd to the party to whom they were directed: yet first he was so friendly vnto him, that he opened the packet of Letters; went and shewed them to the Iesuite Legier in Bruxells; and when all was done, cau­sed them by the helpe and light hand of a trustie Iesui­ted Ladie, cunning both in opening and sealing, enclosed them vp againe so artificially, excepting one which was of greatest importance that miscaried; & yet by gulling a fourth person, sent them at length to the honest Moncke, to whom they were directed. Is not this verie curteous charitie in the religious Iesuite towardes his religious brother of an other Order, professing with him the like euangelicall Councels of perfection? this is no hypocrisie, but curtesie. This is but kind charitie, to pay for an other mans letters, and to send them to the owner, without suffering him to pay postage: to take away one letter of most weight, whereupon the whole bu­sines of the Benedictins affaires written from their Prouin­ciall [Page 111]in Spaine, belike with them is but a part of friendship, nam amicorum omnia sunt communia; all things are common amongst friends. Fie vpon this holinesse of such a religions professor of Euangelicall perfection, thus peremptorily to intrude himselfe into his brothers secrets, thus vncharitably to abuse the loue of his friendes good natures, as to make them instruments of so vnchristian inciuilitie; and so wickedly against all iustice and right reason to put the poore Monke to write againe into Spaine to his Generall, before he could proceede in the affaires of his Order: a good Machiauillian tricke to take aduantage of time; but certes no man can hold it an honest part in a religious man. Many presidents of this kinde of Pharisaicall hypocrisie might be alleaged, but that I delight not to make long stay in the relation or thinking of such impieties.

7 Lastly, The fourth kind of Ro­mish hypocri­sie. the fourth kind of Pharisaicall hypocrisie which I obserue to abound in the church of Rome, consisteth in see­king the praise and glory of man; for from what source can it proceed that the Pope should so ambitiously hunt after the supreame loueraignetie ouer all Clergie-men and Kings, but the vaine desire of his owne glory and greatnes in this world which all men should admire and praise? what should cause the Iesuites more than other religious to seeke the gouerne­ment of the secular Priests in the Colledges, but the glorie of themselues, or the vnsatiable desire of praise, as men that would be thought the chiefe and strongest pillars of the Ca­tholike Romaine faith in England? what sense or reason can moue them, if they had any care of their owne body and corporation to meddle in such a corporation, as is distinct from theirs, and in no points of Euangelicall perfection agreeing with them? But such is the prouidence of God, per­mitting their busie heads to be troubled so much with other mens affaires, that they loose all spirit of their pretended religious perfections, and setting still other men together at variance for their owne vaineglorious designements, they neglect the care of their owne profession, hinder others, and [Page 112]breede a confusion in their whole Church of diuided affecti­ons, which at last may bee hoped will cause the vtter ru­ine and desolation of the Papacie, that so the trueth may preuaile, and the tyrannie of Antichrist come to an end, notwithstanding all their goodly pretences of doing all things, Ad maiorem Dei gloriam: which euery good Chri­stian aymeth at aswell as they. Now therefore of such hypo­crites wee may say with good reason: It were behouefull that these dregges of men were cut off and burnt, that with their filth they should no longer defile Gods seruice: Polidor. Virgil. inuent. l. 7. c. 5. as Polidore Virgil saide of others, pretending the same Euangelicall perfection, and much greater than these doe.

8 Now the due obseruation of this Pharisaicall hypocri­sie, The Romane hypocrisie a good induce­ment to make any man a­bandon that Church. not to abound any where so much as in the Church of Rome, seemed vnto me as a most probable argument to in­duce me to relinquish all societie with her and her teachers, whereof my selfe was one; for if Christ bad beware of them, I should haue beene too disobedient to his commaund, if I should any longer haue staied my-selfe in the communion of their Church; when I considered many Ʋas and woes pro­nounced by the Sonne of God to fall vpon all kinde of hy­pocriticall Pharisies, I could not but conceiue a great daun­ger in staying longer with them in the participation of their Sacraments, and in the doctrine of their Beliefe, which I found to bee so much replenished, both with doctrine and workes of hypocrisie, that I may truely say of the most estee­med of the Church of Rome, as a Doctor of Paris, who liued two hundred yeares since, Hemang de stat. eccles. p. 53. spake of Friars, saying; They are worse than the Pharisies, rauenous wolues in sheepes clothing, who in wordes pretend the forsaking of the world, and in deeds with all possible fraud, deceit and lying hunt after it. The like vnto these did Saint Iohn Baptist call Genimina viperarum, the brood of Vipers, Matth. 3. because inwardly they carried poyson howsoeuer outwardly they glistered in the vanity of virtues, and perfect zeale. And Iob seemes prettily to describe them saying, Iob. 39. Penna struthionis similis est Herodii & accipitris, the [Page 113]hawke and storke surpasse other birdes in the speede of their wings, vnto which the Struthio is like in fethers, Herodius. but not in flight, because they can but moue their wings to flie, yet ne­uer flie; euen such doe I find to be the false prophets of the Church of Rome, who by diuers externall actions seeme to haue their wings raised to flie, yet with their heart and soule they cleaue to the earth, they forsakenot the world, tast only terrene things; there are like fishes swimming in their vn­cleannes, Wolues in their mallice, Foxes in their craftines, birdes in their vaineglorie, yet doe they transfigure them­selues into the Angells of Light; dissembling mortificati­on, 2. Tim. 3. to deceiue the simple, and vnder the pretence of pie­tie to take their prey; whome the holy Apostle Saint Paul calleth, Ʋoluptatum amatores, magis quam Dei, habentes speciem quidem pietatis, virtutem autem eius abnegantes: lo­uers of pleasures more than of GOD, hauing the shew of pietie, but denying the power thereof: and therefore to bee auoyded, and warinesse to be taken of them, as Christ himselfe forewarned.

CHAP. XI. Containeth an obseruation of the fruits by which false pro­phets are to be knowne and discerned.

BY the former obseruation of the false pro­phets hypocrisie, A way for Pa­pists to disco­uer the truth. which Christ teacheth to be auoyded, I haue in some sort beene in­duced to behold the false pretended catho­like religion of the Church of Rome, and to conceiue what a zealous detestation a man of vnderstanding ought to haue of that faith and religi­on [Page 114]which is taught by such hypocriticall teachers; yet when I considered further more particularly the meanes, which in the iudgement of Papists themselues our Sauiour teacheth e­uery man to vse for the discouerie of them, much more haue I beheld the corruption of the Roman religion, and beene moued to beartier repentance and greater commiseration of poore seduced Popists here in England, who in a good sin­ceritie and erroneous assurance of their religion, are igno­rantly led by many of their teachers, into a wonderfull blind obedience, not onely to the temporall detriment of their states and fortunes, and hazard of worldly meanes for their posterities, but also which is worse, to the great perrill of their soules euerlasting ruine and destruction; for whose good also I haue thought good to giue them some meanes of redresse, by explicating vnto them the meanes discoue­red by Christ, wherewith they might helpe themselues, as also the maner of my proceeding in the consideration of this point.

2 In my scrutinie therefore and search into the truth of religion and discouerie of falshoode, False prophets to be discoue­red by their fruits. I conceiued nothing more important for the better successe in my businesse, than to obserue out of the Scriptures some probable way and meanes allowed of by the Papists themselues, by the which I might cleerely distinguish betwixt false and true teachers, for that I perceiued, that al pretend truth, pretend the church pretend Christ, pretend the saluation of soules, pretend the knowledge of Scriptures, yea and the falsest teachers carrie the outward appearance likewise of good shepheards. And I found that Christ, who forewarned vs to beware of the bad, hath also giuen vs aduise to hearken vnto the good; and withalll, a good instruction, euen in the iudgement of the Romanists, how to discerne and distinguish the one from the other, Matth. 7. when hee said; By their fruits you shall know them: doe men gather grapes of thornes, or figges of thistles? Euen so euery good tree yeeldeth good fruit, and the euill tree yeeldeth euill fruits. A good tree cannot yeelde euill fruites, neyther can [Page 115]an euill tree yeelde good fruits, Doctour Sta­pletons expli­cation of Christs mean­ing. euery tree that yeeldeth not good fruites shall be cut downe and shall be cast into the fire: There­fore by their fruites you shall know them.

3 For D. Stapleton a principall Romanist hath thus inter­preted our Sauiours speech, saying; In this place the fruites by which heretickes must bee knowne, are neyther some true things which they teach, neyther are they alwayes the workes which they doe, whether good or euill, but they are partly the hereticall doctrines themselues, which are false and impious which are proper to euery hereticke, and of euery arch-heretike properly inuented; partly also certayne ill workes proper to here­tikes, and growing foorth from the roote it selfe of heresie: for such are theyr owne proper fruites as haue theyr owne Authors and Parents.

4 Concerning the first, Two wayes heretikes may be knowne by their doctrine. Ibid. The faithfull people may two wayes knowe heretickes from theyr owne doctrines, as by theyr proper fruites; first by theyr doctrine generally receyued, namely, as if it be new and vnheard, and otherwise than by the knowne rule of faith, which anciently they receiued, for so the Scrip­ture exhorteth faithfull people, when shee giueth warning to beware of heretickes; saying: If any shall euangelize vnto you otherwise than you haue receyued, let him be accursed. An o­ther way by theyr false dostrine, an hereticke is knowne as by his owne fruite, when by the doctrine it selfe euill workes are en­gendred, or when the doctrine it selfe leadeth men vnto wicked­nesse of life and manners, as at this day very many doctrines of other herotickes doe.

5 Concerning the latter, the euill workes proper to heretikes, and by which they may be knowne, as by their owne proper fruits, How here tikes may be known by their works are a certaine pride not vulgar, but especiall, against the present, and all auncient Doctours of the Church. Likewise an hatred not of this man or of that man, but of the whole Church, or tru­ly of her superiors, pertinacie, anuy, inobedience, ambition, co­uetousnesse, and a singular kind of hypocrisie. And further, which vseth to issue out of these-spoile and destructions of Chur­ches, subuersion of kingdomes and common-wealths, the dissolu­tion [Page 116]of the whole people. These fruits of Heretikes the Scripture teacheth, and all antiquitie hath obserued. So the Anostle; there shall be men louing themselues, hautie, proud, and hauing the shew of pietie, 2. Tim. 3. but denying all the power thereof; that is, the Gos­pell in their mouth charity in their tongue, hatred of the Church in their heart, sacriledges in their deeds, pride in their breast. Againe; Rom. 16. not seruing the Lord, but their belly, by sweet speeches they seduce the hearts of innocents. 2. Cor. 11. And againe, such false A­postles are craftie worke-men, transfiguring themselues into the Apostles of Christ. 1. Tim 4. So vnto Timothie, certaine shall depart from the faith, attending to the spirits of error, and doctrines of diuels speaking a lie in hypocrisie. 2. Pet. 2. Further, Peter; They shall make merchandize of you in couetousnesse with fained words. And lastly, Titus 1. Paul vnto Titus; Teaching the things which be­hooue not for filthie lucres sake. By these fruits, wolues are knowne vnder the garments of sheepe, and heretikes vnder the title of the Ministers of the Word. De vtil. creden­di, cap. 1. Therefore Augustine defi­neth an Heretike thus; An Heretike is he, that either begetteth or followeth false and new opinions, for temporall commoditie, and chiefely for glorie and dominion sake. For euery Heretike forsaketh the vnitie and faith of the Catholike Church, either for temporall commoditie, or to get the praise of his name. By all which we see these words of our Sauiour explicated not by any, but such a one as in all things fauoureth the Romane church, to point out the right way to iudge false teachers by: all which the more I duely obserued, the more did I find iust cause to forsake the Church of Rome, and to abandon all longer communion therewith.

6 For first concerning their doctrines, The Bishops of Rome haue beene authors of many false doctrines. Sess. 24. Can. 3. I haue found the Bishops of the Church of Rome to haue been the authors of many erronious nouelties. For Pius Quartus decreed at Trent that it should be lawfull for him to allow those degrees to marrie together, which God in Leuiticus had forbidden, and to forbid those which God had allowed; this was ex Cathe­dra an hereticall decree; who can excuse it? but this was not his heresie alone, for against true faith and beliefe many [Page 117]Popes haue taught the like marriages. Summa Angeli­ca verbo Papa. nu. 1. Martine the fifth al­lowed one to keep in marriage his owne sister. Of late yeares another Pope allowed King Henrie the eighth to marrie his brothers wife, in which case of affinitie Ioannes Viguerius teacheth that the Pope hath no lawful power to dispēce. And another Pope taught Emmanuel King of Portugale to marry two sisters. By which dispensations and doctrine, Osor de gest. Eman. lib. 2. I perceiued both heresie to be taught by Popes and to be practised.

Celestine Pope ordained marriage to be void, Hadrian. quod. lib. 6. pag. 34. when either of the parties fall into herefie. Pope Steuen the sixth decreed in a Councell that such as were ordained Bishops by Pope Formosus his predecessour, were not lawfully ordained, Sigebert. chron. an. 902. Sigon. de Reg. Jtal. lib. 6. an. 896. Baron. an. 897. nu. 6. b de consecrat. d. 4. à quodam. 32.77. quod pro­posuisti. Ibid. §. sed illud Ambr. Concil. Senens. apud Baron. an. 303 nu. 89. Caranza in Marcel. Tom. 2. an. 302. nu. 102. Athanas. epist. ad solitar. fas. tem. an. 353. Baron. an. 357. num. 43.44. be­cause Formosus was an euill man: which tasteth flat Dona­tisme. Pope Nicholas decreed that to Baptise onely in the name of Christ, is good Baptisme, contrarie to the decrees of Gregorie and Pelagius. Pope Gregorie decreed that a man might take another wife, in case his wife were so diseased, that she would not yeeld him the debt of mariage, the which saith Gratian is contrarie to the sacred Canons, and to the doctrine of the Apostles and Euangelists. Marcellinus com­mitted idolatrie, and offered sacrifice to Iupiter, Saturne, Her­cules, and the Pagan gods, and was thereupon examined, and condemned by a Councell of three hundred Bishoppes. Which storie Baronius confesseth was from the beginning beleeued with a generall consent, and kept in the ancient Martirologies and Breuiaries of the Romane Church. Libe­rius who was Pope about the yeare three hundred and fiftie, fell into Arianisme, subscribing to the vniust condemnation of Athanasius, whereupon Athanasius fell from his com­munitie, and himselfe as an obstinate Heretike, was deposed and cast out of the Church. Honorius the first, that was Pope in the yeare 626. was a Monotholite Heretike, whose heresie was, that Christ had but one will, and so withall but one na­ture: for the which the Church condemned him in three ge­nerall Councels; In which matter Caius against Pighius saith: Synod 6. act 4.12.13. Synod. 7. act. vlt. Synod. 8. act. 7. How can Pighius cleare him, whom Psellus, Tharasius, Theo­dorus [Page 118]with his Councell at Hierusalem, L [...]. liv. [...] p. [...]lt. Epiphanius and Pope Adrian affirme to haue beene an Heretike. And Dominicus Bannes deriding Pighius, calleth it a iest, that now after nine hundred yeares Pighius can find all those wickednesses to be forgers. 22. Pag. 91. I haue read that in the yeare 1408. in the Councell of P [...]sa, consisting of a chousand Diuines and Lawyers, they were faine to depose two Popes at once, Gregorie the twelfth and Benet the thirteenth, [...]hcodor [...]c. meas. de [...] sum. hist [...] 3 [...] cap [...]. § 3. [...] Atten. vbi supra cap. 6. § 2. Sess. 11.12. the tenours of whose depriuation cals them; Notorious Scismatikes, obstinate maintainers of Seism? Heretikes departed from the faith, scandalizing the whole Church, vnworthie the Papacie cut off from the Church. [...] Benet continued Pope still for all this, a second Councell holden at Constance deposed him againe, and de­clared that he had no right to the Papacie, commanding all men to esteeme him as an Heretike, and Scismatike. The same Councell deposed also another Pope for heresie, namely, Iohn the three and twentieth, against whom it was prooued, that he held and defended as his iudgement, that there is no e­ternall life, Bian pag. 1384. Sess. 34. nor no immortalitie of the soule, nor resurrection of the dead. Not long after the Councell of Basil deposed Eu­genius the fourth, See AEn. Silu. q [...]aest Concil Ba­sil. lib. 2. apud Fascir. expe­tend. pag. 20. & inde. Declaring him to be a rebell against the sa­cred Canons a notable disturber and scandalizer of the peace, and vnitie of the Church, a Simonist, a periured wretch, incor­rigible, a Scismatike, an obstinate Heretike. By which exam­pics of Popes teaching false doctrines against faith, and no­table heresies, I obserued the Church of Rome to haue been cleerely deciphered, hauing such false prophets and teachers, as Christ speaketh of, easie to be discerned by the fruits of their doctrines, either taught, or professed, or both. And so this way of iudging Heretikes by their doctrine, makes ex­ceedingly against the Romane Clergie, especially when I re­flect vpon all the nouelties taught and confirmed euen by Popes approuing them, as concerning the prohibition of Priests marriages, the tolleration of the Stewes and Brothel­houses in Rome and other places; adoration of the Eucha­rist, with the worship of Latria; with many others which I [Page 119]haue before in the ninth Chapter shewed not to be ancient, and consequently hereticall, because they are new, and after­come into the Church.

7 Againe, The corrupt and rotten fruits of Ro­mish doctrine. when I considered further the second way to iudge of false prophets by the Church of Rome, as Stapleton teacheth, by the proper fruits of their doctrine, I found also by this way the fruits of Romane teachers to be most corrupt and rotten, issuing forth of their doctrine; for what procee­deth from their dogmaticall teaching the lawfulnesse of the Stewes tolleration, but too vnrefrained a licence and liberty of sinning to all that are loosely affected? What greater in­centiue to sin can there be for lasciuious persons, then assu­rance of place and persons, where conueniencie and consent may assuredly bee expected? Or what greater occasion to yong persons prodigally to spend their temporall substance, and ruine their soules, then grant of such open passage to si [...]? What can more encourage poore minds to be dishonest, then permission to get themselues liuings by dishonestie? As also what can more demonstrate the Popes couetousnes and in­satiable auarice, then the permission of such offenders paying yearely tribute vnto him for the free exercise of all filthie abominations?

Againe, what proceedeth from the prohibition of Priests marriage, but infinite and almost innumerable sinnes against nature, as bestialitie, Sodomie, vnnaturall euacuations, In­cest, adulterie, fornication, sacriledges, and a thousand other abominations, which abound in the present Church of Rome, whilest that lawfull wedlocke, and honorable bed which Saint Paul calleth vndefiled, may not be permitted, nor commended, without imputation of incontinencie, sa­crilege, and filthy pollution, which is truely the doctrine of Diuells, as Saint Paul termeth it. I omit to speake how ma­ny virgins haue beene defloured, how many matrons disho­noured, how many monastcries peruerted, how many good husbands wronged, how many widdowes abused, how ma­ny wilfull abortments, how many slaughters of children, [Page 120]and other foule abominations committed by vnmarried Priests; therefore though chastitie and single life are both highly commendable and profitable to him that hath the gift to liue so, yet the restraint thereof hath more disgraced the Church of God, then almost any one point whatsoeuer, ma­king euen sacred things to appeare to the world deformed and full of such blemishes as wil neuer be taken away. I haue obserued further also that the doctrine of pardons, for the re­lease of temporall paines due to finnes, either in this life or in Purgatory, annexed vnto graines, meddals, crosses, rings, and the like paltry things, which is a doctrine most currant in the Church of Rome, doth serue for the root & offpring of much couetousnes and auarice, of much losse of time vnprofitably; of simony in selling Masses, which are counted sacred things, for money; of neglecting to pray for the liuing, while so ma­ny dirges, masses, funerals, trentals, and Aniuersaries are said for the dead without fruit or profit; nay how farre did Pope Gregorie, Lipeloo. in vita Greg. Mag. stiled the Great, proceed in the vanitie of this do­ctrine, whilest he praied not for deceased Christians only, but for a damned Pagan? who, as it is fabulously writtē in his life, and hath passed currant these many hundred years, deliuered the soule of Traian the Emperour out of hell fire by his prai­ers, which hath hitherto beene obtruded vnto the Christian world for an especial fauor shewed by God vnto that Pope, which shall neuer be shewed vnto any other. Be not these goodly illusions of the world, & most abominable abuses of religion, growne vp in the Church of Rome, enameled with zealous and charitable pretences? whilest such tales must set forth this Popes worth, and be beleeued, and the holy Scrip­tures teaching no remission after this life must not be of any credit at all? I haue noted many euil branches to rise out also frō another root of their doctrine, which cōfisteth in teaching men to pray to Saints; how much Gods glory thereby is takē from him, is apparent to any man of experience & trauel, who hath seen & obserued how much the outward solemnities of Saints daies do excell the solemnities of Sundaies which are [Page 121]the feasts of the Son of God; that hath obserued many more Churches dedicated to thē then to God himself; that hath no­ted the ordinary common praier of lay-men to be called our Ladies office; whilest they haue none at all made in honor of the holy Trinity, or of the Father or the Son, only a short one they haue in honor of the holy ghost, & another of the crosse, yet not free from superstition & idolatry, whilst they pray: Officium sanctae crucis ad Mat. By the signe of the cresse to be deliuered from their enemies; whilest they attribute the victory Christ got vpon the crosse to the crosse it self, saying. O victory of the crosse, and admirable signe, cause vs to hold our triumph in the heauenly court. Againe, Antipho. By a tree we were made bond-mē & by the holy crosse we are set free; The fruit of the tree seduced vs, the Sonne of God redeemed vs. And againe, O blessed crosse, &c. sweet wood, sweet nailes, &c. Antipho ad noc. Againe, O venerable crosse which hast brought saluation to wretches, by what praise shall I extoll thee: for that thou hast pre­pared vnto vs thy heauenly life. Againe speaking to Christ, By thy holy crosse thou hast redeemed the world, &c. Al which in my iudgement seemed very derogatory to Gods glory; as tēding to a diuine worship of the creature for the Son of God. And thus in their excessiue deuotions to Saints and creatures, they haue little feeling or vnderstanding of the true loue and de­uotion they should feele and shew to their Creator.

8 When moreouer I consider how the Church of Rome freeth the Clergie from true obedience to temporall Princes, Other instāces of the corrupt fruits of Ro­mish doctrine. by their immunity it pretēdeth they enioy euen by Gods law, and great priuiledges freeing frō ciuil courts & gouernment; I find here an open gap made to al busie heads, & tumultuous spirits to say & thinke, & do what they list against the sacred authority of Kings and Princes confirmed by God himselfe; But withal when I adde the doctrine now so much taught in the Church of Rome by her false prophets, viz. that the Pope hath power and ecclesiasticall authoritie from God, for the good of the Church, to depose Emperours, Kings, and Prin­ces from their regal dignities, & kingdomes, in the execution whereof the Pope himselfe as the head of Christianity wilbe [Page 122]the chiefe iudge & commander in his owne cause, I find al the wals & defences of security for Kings shaken to the ground; and doores let open to the wicked intentions & designmēts of factious spirits to plot against Kings, and to subuert king­domes with liberty of conscience, free from all scruple or re­morse. Hence and from no other spring ariseth so much con­tempt in the Roman clergy of Kings, that they care not how vnreuerently they speake against them, their Magistrates and officers, and others, as they list; some will not stick to say that Priests are not subiects to Kings, nor are bound to giue an­swere truly to the temporall Magistrates, or Bishops, here in England further then they please. Others will make no scru­ple to say, that they may lawfully without sin, if they can free themselues from being apprehended, resist, yea and kill his Pursuiuants in defence of themselues, though others appro­uing also the same doctrine, more milde and moderate, will say it is better and a greater act of perfection, to let them­selues bee apprehended, then so to resist, as also because it may proue scandalous: but in conclusion all hold it lawfull, and all teach it; and their ground is naturale est vim vi repel­lere, it is a natural thing to repel force by force, as also because no temporall or ciuill authoritie is sufficiently valued against the Priests of the Romane Church. I will not relate what libertie the Romane doctrine against Princes giueth to saw­cie subiects to speak what they list, and to report such things against our late deceased Queene, and his Maiestie now rai­ning, as are odious euen vnto mens minds to thinke of; my hart trembles to remēber what horrible crimes I haue heard them charged with, and no modest Christian would euer o­pen his mouth, or giue eare vnto them: the disgust that such speeches haue giuen me, is farre greater then I can expresse, because all the world knowes them to be most hatefull lies and calumniations, which only could be suggested by the di­uell who is father of all lies and vntruthes, and master of such Heretikes as the Apostle Iudas describeth, Epist. Judae vers. 8. dominationē sper­nunt, despise power: but no maruaile if men yeeld to such [Page 123]suggestiōs of the diuel, since experiēce teacheth, that this do­ctrine of the Popes supereminent power hath stirred many, not only to speake, but also to attempt diuers trecherous and rebellious enterprises against the late Queene deceased, and much more horrible against his Maiesty & al his roial Proge­ny, without all mercy either to friend or foe, as the discoue­rie of the powder treason, plotted and designed by diuers giddy and inconsiderat heads, associated with some of the society of Iesus hath of late made manifest to the world; nay which is more odious, such as are (as they thinke themselues) religiously affected to the society of Iesus, Ioan. Wilson. in mart. Anglica. haue not sticked to make some of the abetters of that hateful cōspiracy martyrs of the Roman Church, as namely, Garnet & Ouldcorne; wheras it is wel knowne, as the right Honorable the Earle of North­hampton sheweth, My Lord of Northhamp­ton in his speech to Gar­net. Garnet was not called to the barre for any matter of conscience, as some perhaps may publish out of rancor or peruersity of hart, to set a faire glosse vpō the groūd of his pro­fessiō; & proueth it many waies by diuers presidents of fauor, and therfore wel might he say to Garnet as he did, foreseeing how his fellowes would be ready to canonize him; In the same speech. S. Augu­stine speaketh of some hot-headed fellowes in his time, that not withstāding their life led in this world more latronū, like theeues, yet in their ends affected cultum & honorem martyrum, the ser­uice and honor of martyrs: among whom I shall euer rancke with iust cause these powder-men. But this proceedeth as ma­ny other actions of disalleagiāce do frō no other groūd then frō that noted doctrine of the Popes illimited power & trās­cendent authority in ciuil matters ouer Kings which he chal­lengeth; when Card. Bellar in his book against D. Barkley, Note this in Bell. go­eth so farre that contrary to his former doctrine he teacheth now that the Apostles were not subiect to ciuil power, de iu­re, but de facto. Wherby we may see in time into what a gulfe and ocean of errors the doctrine of Rome, if it be not prudēt­ly preuented, wil drowne the world in; which principally ca­rieth the clergy vpon a higher waue of pride then any, in so much that the L. of Northamp. out of the multiplicity of his [Page 124]reading, In his speech to Garnet. most prudētly noteth, that by the course & recourse of times & accidents wise men obserue that very seldome hath any mischieuous attempt been vndertaken for disturbance of a state without the counsel and assistance of a Priest, in the first, in the middle, or last act of the tragedy; and that all along with such a a chorus of confedraes, to entertaine the Stage, whiles the liues hnd fortunes of great Princes, being set vpon the tenter-hookes, aue put all in hazard. Which obseruation I would wish that all Priests would diligently marke, and then doubtlesse they would bee carefull of their owne reputations, and be more reuerently affected to higher powers than they are, as it gladdeth mee to see some haue beene of late, as Master Blackwell, Master Warmington in his moderate defence, and others, whose good examples I heartily wish many more may embrace and follow, not doubting but God by such be­ginnings may draw them so from step to step, as perfectly to see and discouer the erroneous doctrines of the Church of Rome, as well in other points of doctrine, as in that of the Popes pretended authoritie ouer Princes in temporalls, as he hath drawne lately, master Sheldon a prisoner for the Ro­man faith, and my selfe, though no prisoner, as I hope for our soules euerlasting good, so also for the future benefit of many others, and the fuller accomplishments of his more mercifull designements to others thereby, who doubtlesse will so doe, if we by our ingratitude and forgetfulnesse of so rich a benefite prouoke not his indignation against vs, by e­uill conuersation, and bad carriage of our liues, as others haue done before vs, to the aduantage of those whose communion they forsooke, and disgrace of them to whose congregations they were conioyned. Which doubtlesse we may doe, if beholding the abhominations of the Church of Romes corruptions, we consider them rather with a mind to reforme our own faults, & to draw others from them, than to lay any disgracefull imputation vpon others, further than to demonstrate the naughtinesse of the tree by the naughtie leaues, floures and fruits that grow forth from it; which in [Page 125]very truth is the onely cause why I haue so farre entred into this discourse, because Christ saith; According to Doctour Sta­pletons rule. Ex fructibus eorum cog­noscetis cos: by their fruits ye shal know them. Now therfore since out of the fruits of the Roman doctrine, I find the tea­chers thereof to be such as Christ bids vs beware of, I must say, Father, I haue sinued against heauen and against earth; and therfore with humble acknowledgement of my faults desire, that I may againe be receiued into his fauor.

9 Now it resteth that I make trial of the Roman teachers by the fruits of their liues, to see whether by them also they can be found such as Christ speaks of to be auoyded; Other fruits of the Roman Church. and al­beit I haue already in the former chapter alleadged much in declaration of their hypocrisie, it is here not amisse to consi­der also somewhat of other their fruits. And first to beginne with Ambition & Bribery, I find that Platina on Damasus 2. noteth, that the custome grew that any ambitious fellow might inuade S. Peters seate: and that of Boniface 8. the saying was, T [...]latin. in vita Damas. That he entred like a Fox, raigned like a Lion, and died like a Dogge. Vita Bonis. 8. I find also that Iohannes Saresburiensis obserued long agoe, that It passed striuing for the Popedome, they fought for it, ambitious men entred into the holy place, Pol. lib. 8. cap. 23 not without theyr Brothers blood. I sinde further, that Platina speaking of the comming of Siluester 3. to the Popedome saieth, Vita Siluest. 3. At that time it came to passe, that he which most preuaild not in learning ning and holy life, but in Aribery and Ambition, euen he alone obtained the Papacie: good men beeing oppressed and reie­cted. I find also, that Caesar Baronius intreating of the Popes that succeeded in the ninth age, telleth how about the 908. Theodora a noble woman, but a notable strumpet, of great beauty and excellent wit, by keeping company with Adelbert the Marquesse of Tuscia, by whom also she had certaine daughters, Anno 908. nu. 6. got the monarchie of the Citty into her hands, and prostituting her daughters vnto the Popes inuaders of the Apostolike Sea, and to the Marquesses of Tuscia, thereby the commaund of those strumpets so encreased, that at theyr pleasure they remoued the Popes that were lawfully created, and thrust violent and [Page 126]mischieuous men into their roome. Anno 912. nu. 8 I also find moreouer, that the famous Ecclesiasticall Writer maketh great complaint, for the miserable face of the church at that time, saying; How filthy was the face of the Roman Church then, when most power­full, and withall, most sordid whores bare all the sway at Rome? at whose lust Seas were changed, Bishoppes were giuen; and that which is horrible and not to be vttered, whose louers, the false Popes, were thrust into the seate of Peter, which were not to be written in the Cathologue of the Roman Bishoppes, but for the noting of such times. For who may say they were lawfull Popes, which were thus without right thrust in by such strumpets? No where we find any mention of Clergy choosing or giuing consent afterward: all Canons were put to silence, the Pontificall decrees were choaked, ancient traditions proscribed, and the olde cu­stomes, sacred rites, and former vse in choosing the high Bi­shop vtterly extinguished: thus had lust gotten euerie thing to it owne hand. By whose complaint I obserued not onely the lasciuiousnesse of those Popes, but also that there were no right Popes, no continued succession of chiefe bishops, which is one of the strongest grounds the teachers of Rome doe build vpon, nor consequently no visible head of the Church vpon earth; for that this abuse continued almost 200. yeares together. discontinuance of time, Sigon. de reg. Ital. an. 1046. lib. 8. & vnlawfulnes of entrance, interrupting the succession which the Church of Rome most insolently braggeth of. I finde diuers examples recorded by good Writers of such Apostaticall Popes as shew they were false teachers, euen by the confession of such Writers as are highly esteemed in the Church of Rome. Who knowes not that Benet the ninth was a child about ten yeeres olde? Baron an. 103. Baron. an. 955. num. 2.3. Plat. & Baron. ann. 908. nu. 1. Baron. an. 912. num. 7. Baron. an. 928. That Iohn the thirteenth was a mad lad eighteen yeares old at the most? That Sergius the third entred violently, casting out his predecessor Christopher, imprisoning him with bands till hee draue him to turne Friar, and so to end his dayes? Iohn the eleuenth was created Pope by Theodora, and violently in­truded for his filthie loue. Afterward her daughter Marozia by force of armes expelled him, and caused him to be impri­soned, [Page 127]where hee was smothered to death. Baron. an 928. num. 2. Baron. an. 931. num. 1. Leo the sixt suc­ceeded him, and hee also was imprisoned and died. The next but one was Iohn the twelfth, hee was bastard to Sergius by madame Marozia, and being yet but a stripling, was vio­lently put into the Popedome by his mother and her hus­band Wido the Marquesse. The next Pope but one was Ste­phen, Baron. an. 940. num. 1. chosen by the Romans without the Cardinals consent. Iohn the thirteenth another boy was made Pope by the fa­ction of Albericus his father, Baron. 9.55. num. 4. when for his age hee was not yet capable of the order of a Deacon; in the end his Bishops forsooke him, Luitpr. li. 6. c. 11 and one night as hee was in bed with a mans wife, the diuell strucke him, and he died. About ten yeeres after Benet the sixt was imprisoned and murdred by Boniface that succeeded him, who got the Popedome by violence, Baron. an. 974. & was againe himselfe as violently deposed, Anno 275. nu. 1 and Iohn the fif­teenth put in his roome, but hee returned againe and appre­hending Iohn, imprisoned and murdered him. Anno 985. nu. 1. Baronius saith of him; Hee was a villaine and a thiefe, the murderer of two Popes, the inuader of Peters Chaire, who had not so much as one haire of a Roman Bishop, whether we consider his entrance or going forward: but deserueth to be reckoned amongst famous theeues and ransakers of their Countrey, such as were Sylla and Catiline, all who might cast their cappes at this thiefe. By all which fruits I was much diuerted from the church of Rome. Yet other fruits as bad as the former. Besides the great schismes that haue bin amongst the Popes are fruites by which they may well be knowne for false pro­phets, wherein there haue been two or three Popes at once. I find about the yeare 1044. Benet the ninth, Baron. an. 1044. num. 1.2.5. Naucl vol. 2. gener. 35. Onup. in Greg. 6. Theod. in Niem. lib. 1. ca. 7. Siluester the 3. and Iohn were all Popes at once, and made their abode in 3. seuerall places of the cittie, diuiding amongst them the re­uenews of the Patriarchies, vntill Gregory the 6. hiring them with money to giue ouer, himselfe was created the fourth Pope, and was presently expelled againe, and Clement or­dained. Againe, about the yeare 1379. beganne the schisme betweene Vrban and Clement, which ended not till seuenty yeeres after. At the first there were two Popes togither, the [Page 128]one in Italie the other in France; Naucleer. col. 2. gener. 46. Ioh. Moium. de reb. Hisp. l. 18. c. 1 Naucl. gene. 47. what time the most learned men aliue could not tell which was the true Pope, but it was doubted throughout the christian world. Hereupon som 30. yeres after the schisme begaN, the Cardinalls meeting at the Councel of Pisa elected a third Pope, & so there were three Popes: whereof Bellarmine saith, It could not easily be iudged which of them was the true and lawfull Pope, De Rom. Pontif. li. 4. ca. 14 euerie one of them hauing most learned Patrons. Shortly after, the Coun­cell of Constance deposed them all three and created Mar­tine, which yet did not so extinguish the schisme, but that in the Coun cell of Basil it brake out againe, Naucl. gen. 48. where the Duke of Sauoy was made Pope against Eugenius, and was called Fe­lix, betweene whose resignation, and the election of Clement against Vrban was seuenty yeeres, for Clement was elected Anno 1379. Clem elected. Felix resigned Anno 1449. which schismes as they ouerthrowe that article of faith, I beleeue the holie Ca­tholike Church (for Zabarell saith To suffer many in the Pa­pacie, Zabar. de susp. Pauli post init. is to offend that article of faith, one holie Catholicke) so are they such fruits as doe cleerely demonstrate the teachers of that Church, which Christ biddeth vs take heede of. Which fruits of schisme, as they haue abounded in the Pa­pacie, so doe they euen till this day no lesse abound amongst the whole Clergie; for mine owne experience teacheth me so much, that there is such a rooted schisme and diuision be­twixt those of the societie of Iesus, and of the order of Saint Benet, as also betwixt the secular Priests and the said socie­tie, that it is impossible euen for the Pope himselfe to make a quiet attonement between them; and so different are the incorporations of the Romane Clergie, euery one ambiti­ously ayming to outgoe each other in the fauor of the layty, that whilst they striue to aduance themselues, they hinder one another: only the poore seculars, whom the Iesuites seeke to calumniate with most impudent vntruths, are likeliest (thogh they be the honestest amongst them, to go down the wind for want of Bishops among them, to be their heads, which is vn­likely to be obtaind in haste, if the religious can hinder them, [Page 129]by any cunning sleights and slie deuises: yet in fine, if the Papacie continue, the Capuchines are most likely to pre­uaile, because as one of them answered to one that won­dered their Order liued in peace with the Iesuites, which other Orders could not doe, saying the cause was, because the Iesuites desired to haue all, and they desired to forsake all, and to haue nothing: wittily taxing the couetous desire of the Societie; so may I conclude, because the Capu­chines desire to haue least, most Papists in time will be en­clined to fauour them, as least burthensome to their Com­monwealths.

11 But now I must a little further (the better to examine the Church of Rome by the workes and fruits of her tea­chers) enter into the consideration of some of her Popes, Martin. Polon. an. 1607. Plat. in Siluest. 2. fas cic. temp. an. 1004. whom we shall finde to haue beene as wicked men (if any credit is to be giuen to Stories) as euer liued. It is written of Siluester the second, Other fruits of diuers particu­lar Popes. that being a Monke he forsooke his Mo­nasterie, and giuing himselfe to the Diuell, followed him, and did homage to him, that all things might propser according to his minde; which thing the Diuell promised him: And so by briberie he obtained the Archbishoprickes of Rhemes and Ra­uenna, and at last the Popedome also, by the helpe of the Diuell, vpon this condition, that after his death he should be his, bodie and soule. In the end, as he was saying Masse, by the noyse of Diuels about him he vnderstood he should die; whereupon con­fessing his sinne before the people, he desired all the members of his bodie, wherewith he had serued the Diuell, to be cut off, and the trunke of his bodie to be layed in a Wagon, and bu­ried where the horse would draw it: Of whom Caesar Baronius, Anno 991 nu. 7. though he doth his best to excuse him, confesseth notwith­standing, That he forsooke his Monasterie, and became a Courtier, and in talking, babling, slaundering, detracting, flat­terie, and doublenesse of minde being made to deceiue, he out­went all men. Now as for Boniface the seuenth, Baro. an. 985. nu. 1. Baronius writeth, That he was a very villaine, and a Church-robber, a sauage theefe, the cruell murderer of two Popes, the inuader of [Page 130]Peters Chaire, that had not so much as the haire of a Pope, but was to be reckoned amongst the ransackers and spoylers of their countrey, such as were Scilla and Catilione, which were not com­parable to this theefe that murdered two Popes. Here are goodly fruits for the Vicar of Christ; yet I find Pope Iohn the thirteenth farre more fruitfull than the former, whome the Stories call, a Platin. in Io. 13. Naucler an­no 956. Monster of a man, Platin. in Io. an. 13. one from his youth vp defiled with all vice and turpitude, more giuen to hunting than prayer, when he could tend it for lecherie; Sigon. reg. Ital. l. 7. anno 963. Onuch annot. Plat. in Io. 8. Luitprand. l. 6. c. 6 & 7. quem re­fert. Bar. an. 963. accused and detected before the Emperour, in a Synod of Bishops, of Mur­thers, Adulteries, Incests, Periuries, and other vices of all sorts. His whores that he kept are named Reynera a widow, Stephana his fathers Concubine, and her sister, Ioane Anne, and diuers others: He turned the Palace of Laterane into a Stewes: he would forcibly rauish wiues, widowes, and maides that came from other places to Rome on Pilgrimage, the fame whereof made them afraid to come: Hee would giue them Saint Peters golden Challices and Crosses for a reward: He vsed Hunting openly, and Dicing and Drinking: at dice hee would call vpon the Diuell to helpe him, drinke healths to the Diuell, set mens houses on fire, reuell it vp and downe the Citie in armour. He ordained a Deacon in his Stable amongst his Horses; a Bishop of tenne yeares old, and made Bishops for money. He put out his Godfathers eyes, cut off his Cardinals members; one mans tongue he cut out, and maymed two Car­dinals more, cutting of ones nose, and anothers hand: Anton. Chron. port 2. tit. 16. c. 1 ff. 16. fassic. Tep. anno 944 Baron anno 964. nu. 17. in the end as he was committing adulterie with a mans wife, hee was suddenly slaine by the Diuell, and died without repentance. Many others could I record, whose fruits are most irksome to behold, and vnholsome to taste, but one Alexander the sixt shall serue for all, who liued about a hundred yeares since; Do Princip. c. 18 of whom Machiauell writeth, That hee did nothing but play the deceiuer of mankind; he gaue his mind to nothing but villanie and fraud, whereby to deceiue men: He got the Papacie by Symonie, Onuph vit. A­lex. Guic. Hist. l. 1. buying the consent of the Cardinals, that after smarted for it. The King of Naples signified vnto the [Page 131]Queene his wife with teares, when he heard of his election, that there was a Pope created, who would be the bane of Italie, and of the whole Commonwealth; the which was also the generall ceonceit of all men. Guicciardine sayth, He was a Serpent, Lib. 6. that with his poysoned infidelitie, horrible examples of cruel­tie, luxurie, and monstrous couetousnesse, selling without di­stinction thinges holy and prophane, had infected all the world. His manners and customes were dishonest, Lib. 1. little sin­ceritie in his administrations, no shame in his face, small truth in his wordes, little faith in his heart, and lesse religion in his opinions, all his actions were desiled with vnsatiable couetous­nesse, immoderate ambition, and barbarous crueltie. He was not ashamed, contrarie to the custome of former Popes (who to caest some colour ouer their infamie, were wont to call them their nephewes) to call his sonnes his childen, Lib. 3. and for such to ex­presse them to the world. The bruit went, that in the loue of his owne daughter Lucretia were concurrent, not onely his two sonnes, the Duke of Candie and the Cardinall of Ʋalence, but himselfe also, that was her father; who as soone as hee was chosen Pope, tooke her from her husband, and married her to the Lord of Pesere: but not able to suffer her husband to be his corriuall, hee dissolued that marriage also, and tooke her to himselfe by vertue of Saint Peters keyes. Lib. 6. Onuph. It was among other graces his naturall custome, to vse poysonings, not one­ly to bee reuenged of his enemies, but also to despoyle the wealthie Cardinals of their riches. And this hee spared not to doe against his owne friends; till at the last, hauing a purpose at a bauquet to poyson diuers Cardinals, and for that end appointed his Cup-bearer to giue attendance with the wine, amde readie for the nonce; who mistaking his bottle, gaue the poysoned cup to him, was thus himselfe dispatched by the iust iudgement of God, that had purposed to murder his friends, that he might be their heire.

12 I omit many other particular fruits of diuers Popes, which would make much more against the Church of Rome; but these being ynough for the application to D ^r. Stapletons [Page 132]doctrine concerning the discouerie of false Prophets vnto the Teachers of the Church of Rome, I could not but iudge the teachers of that Church too passionate and par­tiall, that knowing the most distastfull fruites thereof, not onely in their Head the Pope, but also in their Cardinals, Bi­shops, and euen in their religious Monasteries, to haue been so bad, as the like are not to be found in any of the resor­med Churches, will notwithstanding most vniustly charge the Ministers of Gods Word, and Teachers of reformation, to abound in such fruits: insomuch that I could not but ad­mire the impudencie of Master Doctor Stapleton, speaking against the Teachers of the reformed Churches, saying, The Diuell seemeth to haue receiued power from God by his Mi­nisters, Bonif. Mor. Dom. 7. post Pent. loc. 2. the Heretikes of our time, to produce most barbarous and horrible fruits, and to make huge slaughters in the Church, and according to his pleasure and malice to vexe, trouble, and destroy the mysticall bodie of Christ, as well in the whole wor­ship and Sacraments of Religion, as also in all the authoritie and power it hath vpon earth. Whereas in truth, mature iudgement of the premised fruits of the Church of Rome, both concerning doctrine and manners, will discouer his rash assertion to be vertified of himselfe and his owne Ro­mane Church, teaching many nouelties, and abounding in all kind of wickednesse, as men of learning and experience well know. And therefore his enumeration of 74 wicked fruits in the Teachers of reformation may fitlier be applyed in part to the Church of Rome, and in the meane time the reformed Churches hauing learned to forgiue, not one­ly 74 calumniations and iniurious reproaches, but euen 77; and that 77 times of their offending neighbours, will not be so vncharitable as not to pardon them, but also most earnestly, out of true charitie, pray for their conuer­sion, as Christ did for the Iewes, saying, Ignosce eis Domine quia nesciunt quid faciunt, Pardon them, O Lord, because they know not what they doe. Hence (courteous Reader) since I follow but the Councell in the search of truth, [Page 133]which Christ (by the interpretation of the Romanists themselues) giueth to all in iudging Teachers by their fruits, and hereby being moued to an alienation from the Church of Rome, I hope that in conscience, euen in the sight of God and Man, I am excusable, for my incorporation to the Church of England, since it is grounded vpon such a place of Scripture as Christ himselfe deliuereth, and the Church of Rome alloweth as a direction, by which men may discerne the truth of their Teachers. Esteeme not therefore slight ly of this inducement, but weigh it seriously, as indeed it is a point of great importance, to produce in the soules of Christians that true detestation and hatred of the Romane Apostasie, as the enormities and foule deformities thereof varnisht ouer with lies and hipocrisies doe require.

CHAP. XIII. Containing an obseruation about the Sacrifice of the Masse, which is accompted by the Church of Rome the chiefest act of Religion, which can be done to God.

AS that obiect which is most frequently presented to a mans eies, 1 The Sacrificie of the Masse grounded vpon mans inuen­tion. is also most frequent in his me­morie, and taketh the deepest impression; euen so the Sacrifice of the Masse being an action which in the Papacie as a Priest I did daily performe, with more serious preparation, and intensiue affection, than any thing else whatsoeuer; because I held it the most pleasing action I could doe to the honour of God, to the good of his Church, and for the benefit of my selfe, and others; there­fore amongst all the erroneous doctrines which I discouered in the Church of Rome, the abuse thereof doth most often offer it selfe to my minde, and with greatest impression laieth open vnto mee the foulenesse of my former heresies in that Church, and toucheth my soule with the deepest stroke of [Page 134]repentance aboue all others: especially when I consider the most detestable Idolatrie committed therein, not only by my selfe, but by the Assistants in adoring visible Elements, for the Sauiour of the world, and that with such a kinde of worship as is only due to God himselfe, and in being too credulous to that erroneous doctrine of the Councell of Trent, Sess. 6. c. 2. can. 3 that if any man shall say, that the Sa­crifice of the Masse is only a Sacrifice of praise and thankes-giuing, or a bare commemoration of the Sacrifice performed vpon the Crosse, and not a propitiatorie Sacrifice, or that it doth not profit him alone that receiueth it, and that it ought not to bee offered for the liuing and the dead, for their sinnes, punishments, satisfactions, and other necessities, let him bee accursed. Which curse albeit it carrieth a terrour with it to such as are not enlightned so, that they can discerne the er­roneous doctrine for which it accurseth, and that carrieth not rather in minde the feare of Gods maledication, than any of man; saying: Cursed is hee that putteth his trust in man, and taketh man for his defence, and his heart goeth from the Lord: as the followers of the Church of Rome doe, who relie only vpon the Popes authoritie, who may be as sinne­full a man as any other, thinking themselues secure, if his authoritie be their defence, and the warrant of their beliefe; yet could I not stand in dread of his curse, when once I found this Sacrifice of the Masse, as it is now taught by the Church of Rome, not to haue sufficient warrant by Gods word, nor by the ancient Church, teaching any such doctrine concerning it, as the present Church of Rome teacheth.

2. The Masse was not instituted by Christ. For first I obserued, that this Sacrifice, which the Church of Rome teacheth, to bee a propitiatorie Sacrifice, and such a one as may be offered for sinnes, as well of the liuing as of the dead, is not any thing agreeable to the in­stitution of our LORD IESVS, there is not so much as a word spoken by CHRIST of any offering, or ob­lation to bee made, but only commandement giuen to [Page 135]eate and drinke, and to doe that in remembrance of him, his wordes only importing the institution of a Sacrament, and no Sacrifice. Neither did hee so much as vtter a word that hee offered himselfe at the last Supper, for Cornelius Musso a Bishop so famous for his learning, Bib lioth. Sanct. lib. 4. Suar. tom. 3. d. 74 §. 2. as Sixtus Senensis writeth, that hee was a Preacher at twelue yeares old, and all Italie ranne after him, did de­fend that Christ at his last Supper offered no Sacrifice at all; whereupon I framed this argument; Note this argument. The Priest in the Commemoration of the last Supper is not to doe other thing in substance, then what Christ did; but Christ as Musso held, offered to Sacrifice at all, ergo, the Priest in commemoration of Christs last Supper, is not to of­fer vp any Sacrifice at all. Behold then here it followeth by necessarie consequence vpon Mussoes Assertion, that the Sacrifice of the Masse is not to bee offered at all. It is cleare, as Musso saith, that hee offered not himselfe to his Father at his last Supper, for then should hee not haue perfected his Sacrifice with one oblation made, as the Apostle Saint Paule teacheth, Hebr. 7.27. and 9.26.28. but with a double Oblation twice made; namely, once in his Supper, and once vpon the Crosse, which were most repugnant to the holy Scripture. Againe, the Apostle Saint Paul saith: 1. Cor. 11. v. 23. & sequent. I haue receiued of the Lord that which I deliuered vnto you, &c. and so sheweth the whole manner of CHRISTS institution of the blessed Eu­charist, who made no mention at all of any Sacrifice; which the Apostle (considering he boasted that hee had shewed all the Councell of God) would not haue o­mitted, Act. 20.27. if the Supper had contayned any meaning of a propitatorie Sacrifice: Moreouer Saint Paul writing to the Corinthians, bids vs to shew the Lords death, not by sacrificing Christ: for to Sacrifice, and to shew the Lords death, are two distinct thinges; and the shew­ing CHRISTS death by the Sacrament is sufficient for the application thereof to our soules, for the remission [Page 136]of our sinnes. Therefore I could not conceiue any such Sa­crifice as the Masse, propitiatorie for sins to be instituted by Christ: which Sacrifice if it bee of such importance as the Church of Rome teacheth, and so principall an act of reli­gion, doubtlesse there would haue beene some apparent touch thereof expresly giuen in the holy Scriptures, and especially in that place where the Papists pretend it should be instituted.

Again, The Sacrifice of the Masse disableth Christs sacri­fice vpon the Crosse. 1 Ioh. 22. I haue further obserued, that to teach the do­ctrine of the propitiatorie Sacrifice of the Masse, the perfect satisfaction made by Christs Sacrifice vpon the Crosse is made insufficient and inualid: For hee being the propitation or reconciliation, not only for our sinnes, but also for the sinnes of the whole world; for the demonstration of which effect vpon the Crosse he cried, Ioh. 19.30. finished; I can see no neede why a propitiatorie Sacrifice of the Masse should bee offered for sinnes so often, since the reconciliation made by Christ is applied by the Sacrament. Hebr. 7.27. Besides, since Christ did it once when he offered vp himselfe: and as S. Paul saith; Not that he should offer imselfe often; Hebr. 9.25. none being Priests according to the order of Melchisedech, but Christ, of whom the Scrip­ture saith: Hebr. 5.4.5. Tues Sacerdos in aeternū secundū ordinē Melchi.; it followeth that no other was to offer vp Christ as a propitia­torie Sacrifice for sins, but himselfe: Moreouer, the Sacrifice of Christ hath no neede to bee often reiterated, whereby the Priesthood of Christ is opposite to the Priesthood of the old Testament, whose sacrifices ought to bee reiterated, for Christ needed not daily, Hebr. 7.27. as those high Priests, to offer vp sa­crifice for his owne sinnes, and then for the peoples: for that did he once when he offered vp himselfe. And againe: After hee had said: This is the testament that I will make with them, &c. and their sinnes and iniquities will I remember no more. Hebr. 10.16.17.18. Where remission of these thinges is, there is no more offering for sinne. And againe; Christ by his owne bloud entred once into the holy place, and obtained eternall redemption for vs (not such a re­demption as is to be reiterated euery day. Hebr. 9.12.) And againe: Not [Page 137]that hee should offer him selfe often, as the high Priest en­tred into the holy place euery yeare with other bloud (for then must hee haue often suffered since the foundation of the world:) but now in the end of the world hath hee appeared once to put away sinne by the Sacrifice of him selfe. And as it is appointed vnto men once to die, and then commeth the iudgement: So Christ was once offered to take away the sinnes of many. Againe, Hebr. 9.25.26. By the which Will wee are sanctified euen by the offering of the body of IESVS CHRIST once made. And againe, Hebr. 10.10. Euery Priest ap­peareth daily ministring, and often times offered one manner of Sacrifice, which can neuer take away sinnes: but this Man after hee had offered one Sacrifice for sinnes, sitteth for euer at the right hand of God, Hebr. 10.11.12. &c. for with one offering hee consecrated for euer them that are sancti­fied. By which places it is cleare, there needes no more reiteration of CHRIST alreadie sacrificed, who once hath wrought Redemption, and Propi­tiation for sinne, vvhich is to bee applied by the Sacra­ment.

4. The sacrifice of the Masse a no­uell doctrine. Praeceptor. Romae desacr. Mis. c. 1 dict. 2. In can not but meruaile that the Sacrifice of the Masse can bee esteemed so highly as it is in the Church of Rome, which is, as they say and teach, a Sacri­fice, that is perfected, and consisteth of Christ as the thing offered, and chiefly of three actions, the Consecration, the Oblation, and Consumption. Which (saith the same Au­thour) concerning the substance was instituted by Christ, Ibid. dicto. 1. concerning the action as it is now done, by the Church: For if wee looke well into it wee shall finde it but a nouell do­ctrine in all the essentiall parts thereof. It beganne not all at once, but by degrees; for the Latine language came not in, where the people vnderstood it, till the time of Gregorie, six hundred yeares after Christ, Declarat. ad Censar. Theol. prouis. as Erasmus saith: the Church in former time vsing the Seruice in the Vulgar tongue. The doctrine likewise of Tran­substantiation, nowe beleeued by the present Church [Page 138]of Rome, Tom. 3. dist. 5. sect. 1. p. 628. to be therein, is acknowledged by Scotus and Biel to be no elder than the Councell of Laternae, for so Suares the Iesuite writeth of them. The Sacrifice or oblation, thought by some to be made therein, in the iudgement of o­ther learned Papists, was not done by Christ. For Azorius the Iesuit writeth; Jnstit. Moral. lib. 10. cap. 8. That some Catholikes deny that Christ of­fered vp himselfe vnder the forme of Bread and Wine in his last Supper; which being true indeede, it followeth, that the o­pinion of such a sacrifice is not founded vpon Christs deede, or instituted by him, but vpon some later inuention since him. Whence it followeth that Ioannes Stephanus Durantus doth teach most vnsound doctrine, De ritibus Eccl. [...]ath. cap. 3. n. 1. & 2. when he saith: That it is perspicuous by the testimonies of Christ himselfe, of Paul the Apostle, and of ancient Fathers, that Christ instuuted the sa­crifice of the Masse, and was the Authour thereof: who also after hee had cited the institution of the Sacrament, Luke the 21. and 1. Cor. 11. vpon those wordes: Doe yee this in remembrance of mee; he concludeth, That, by those wordes, Christ gaue a commandement of sacrificing vnto Priests, A notorious shift of a lear­ned Papist to proue the Masse. for, to doe, signifieth to sacrifice. But in very truth whosoeuer is not most stupid may out of the wordes of both places euince the contrarie, and discerne what a grosse absurditie it is to inforce, that, because to doe sometimes doth signifie to Sacrifice, therefore Christ commanded the Priests to Sacrifice; for if it be true that there Christs com­mandement to doe this, imported a command to Sacrifice, where then is the Sacrament instituted, which is a distinct thing from a Sacrifice? Many such shifts as these are the Teachers of the Romane Church enforced to vnder-take, for the maintenance of their Doctrine, which if men would obserue with attention, and iudgement, they might with very great facilitie discouer the weake grounds of all their Arguments. I finde that Thomas Aquinas seemed to bee of a contrarie opinion: For disputing how Christ is sacrificed in the Eucharist, hee answereth, that ‘hee is said to bee in two respects. First, because the [Page 139]ministration of the Sacrament is an Image, Thomas Aquinas against the Masse. represen­ting the Passion of Christ, which is his true immola­tion: and Images vse to bee called by the names of those thinges whereof they are Images: Secondly, in respect of the effect of his Passion; because by the Sacrament wee are made partakers of the fruit of his Pas­sion. And saith hee, As concerning this second man­ner, it is proper to this Sacrament, that Christ is im­molated, or sacrificed therein.’ These reasons argue that hee held no such kinde of Sacrifice as the present Church of Rome defendeth; because the celebration of the Eucharist, (in his iudgement) being but an Image of the true Sacrifice of Christ, hee could not thinke it to bee a true sacrifice vni-vocally so called, but only by ex­ternall relation. And saying againe: That Christ is sacri­ficed therein; by reason wee are made partakers of the fruit of his Paession: hee sheweth clearely hee knew no reall sa­crifice, because wee are made partakers of that euen in Baptisme also, where no man imagins Christ to bee sacri­ficed.

5. Idolatrie is cō ­mitted in the sacrifice of the Masse. But what shall I say of that most odious and horri­ble Idolatrie, that is committed in the sacrifice of the Masse, where Bread and Wine, which are the creatures of God, are worshipped with Latria, as is the Sonne of God, the which worship is onely due to God. O yee heauens, come and admire at this vnspeakable folly and blindnesse of men! they stick not only to doe this abhomi­nable fact, but they persist also in teaching it. I my selfe be­ing a Student in the Colledge in Rome, had this deliuered me from my Master in the Pulpit, a learned Iesuit, in man­ner following, as a matter of faith; who vpon this que­stion, Who is to be worshipped with the adoration of Latria; De adorat. ff. 1. q. 1. in dictat. Rom. saith: Thirdly, with the same worship of Latria, the consecra­ted Hoast and Chalice, is to be worshipped, because vnder those most sacred formes Christ the Lord is adored, who is really present, according to his humanitie & diuinitie, which is defined [Page 140]in the Councell of Trent, Sess 13. c. 5. can. 6. lib. 2. deritib. Eccles. cap. 40. and Stephanus Durantus sheweth it most fully; this doctrine as it is most vntrue, so is it here af­firmed by the Italian Reader, with a manifest vntruth, for I can not so much as finde the word Latria in all that Chapter of Stephanus Durantus, An Italiā trick. which I haue very care­fully perused herein, Durant. c. 40. l. 2. num. 3. who only affirmeth; That it is pro­bable, that the Eucharist is lifted vp, and shewed to the people for adorations sake: and hee may as well be vnder­stood of Dulia, or Hyperdulia, or of a lesse reuerence, which is done in the ministration of any Sacrament, not in worship of the thing present, but in worship of God who is in heauen. Yea and to shew that this kind of Latria-worship is held to bee a doctrine of Faith, in answere to his third question, Ibidem. which is this: Since the precept of ado­ring the Sacrament is a matter of Faith, at what time doth it oblige the faithfull to performe it? Hee answereth in soure cases: First, when the Sacrament in the Sacrifice of the Masse is eleuated, those that are present are bound to adore it: Secondly, when it is carried to the sick: Thirdly, when the Ho [...]st is ministred to the Communicants, the Communi­cants are not only bound to adore it, but all the rest stan­ding by, and that are present, although they receiue not. Fourthly, when it is set forth vpon the Altar for publike praier, as experience sheweth in their fortie houres prater. By which it is apparent how frequently the Church of Rome enforceth men to giue that worship which is only due to God, vnto the Creature, which is by them to bee worshipped as God. For the Councell wordes are these: Sess [...]3. can. 6. de sacr. Euchar. If any shall say that Christ the only begotten Sonne of God is not to be adored in the holy Sacrament of the Eucharist, with the worship of Latria, yea externall: and therefore not to bee worshipped with any peculiar festiuall collebritie; nor the bee carried solemnely in Processions, accor­ding to the laudable and vniuersall rite and custome of the holy Church, or not to bee proposed to the people to bee adored, and the adorers thereof to be Idolaters: be he accursed. [Page 141]Here is a strange peece of doctrine, yet is it not vnaccom­panied with the malediction of the Bishop of Rome. I can­not obserue any place or passage of Scripture that makes for this doctrine; no, neither doth Stephanus Durantus cite ei­ther Scripture or other auncient Father that maketh for this Latria worship; whence it followeth, that it is a new doc­trine, vnheard of in the primer ages of Christs Church, one­ly this I note, that he citeth some auncient Fathers, seeming to approue the worship of Christ in Heauen, when they be­hold the Sacrament: yea, and also some kind of reuerence to the Sacrament; but no such as is due to God, but rather, as may be thought, such a kind of reuerence as is vsed in Baptisme, and fit to bee vsed in the vse of signes of holy things: and therefore to conclude, since in the sacrifice of the Masse, where the consecrated Hoast must be adored with Latria-worship, most detestable Idolatrie is committed, I could not, but with a great dislike of so foule an abuse in do­ctrine, disauow that Sacrifice of the Masse, and hold it most abhominable in the sight of Almightie God. Hence I con­ceiued the more worthily of his Maiesties iudgement and learning: for if the verie essentiall parts of the publike sacri­fice of the Masse haue no warrant in Scripture, and the essen­tiall part thereof so idolatrous, he might well & confidently affirme of priuat Masse, Praemonit. If the Romish Church hath ioyned new articles of faith, neuer heard of in the first 500 yeres after Christ, I hope I shall neuer be condemned for an Heretike, for not being a Nouleist. Such are the priuat Masses, where the Priest playeth the part both of the Priest and of the people. For what an absurd thing is it for the Priest to say, Dominus vobiscū, or orate fra­tres, The Lord be with you, or pray ye brethren; or to turn about, as if there were people to answere, when nothing but bare wals appeareth, saying, Ite Miss [...] est, Go ye, Masse is done. Nay what a ridiculous prayer is it, whē the Priest saith vnto God, none being present but either a man or a woman, playing the office of a clerke, Memento Domina famulorū famularum: In Can. Missae. que tuarū, & omniū circūstantiū querū ubi fides cognita est & nota [Page 142]deuotio, pro qubius tibi offerimus, &c. Remember, O Lord, thy men-seruants and women-seruants, and all that stand round about, whose faith and deuotion is manifest and knowne vnto thee. This is as ridiculous a false prayer as that which the Priests alwayes say vpon the feast of an or­dinarie Confessor:

Is not this strange, that so notorious a lye must by millions of Romish Priests be sung and said vpon the Feasts of such Confessors, at whose Tombes not so much as a lame dogge was euer cured, and yet they sticke not to say, that often and from euerie disease they are cured? But by this it may be ga­thered, that the Romish Church hath little care what she al­loweth or practiseth, how grosse or absurd soeuer it be, so [Page 143]long as her erronious doctrines may either be beleeued or practised; and hence shee suffereth the Latria-worship of the Hoast, to be instilled into the vulgar sort of people, without any remorse or scruple for so vnwarrantable an error.

5 Now as for the ceremonies of the Masse, The ceremo­nie of the Masse hath no certaine signi­fication. as I haue beene carefull to learne their meaning and significations, thereby haue I also found as great cause to disgust the sacri­fice of the Masse as for the former; for so vncertaine is the disagreement of Romish Authors about them, as none can be greater. Michael the Suffragane of Mets tels vs, The Amies. that the Humerale, which is made of thinne linnen, Michael. Suffra­gan. Mongunt. ex­plic. myst. sacro­sanct. nus. yet pure and cleane, couering the Priests head, signifieth Christs Diuini­tie, couered with fraile humane flesh, free and cleane from sinne. In another place he sayth, That it designeth the inde­fatigable labour of doing good, and chastitie of bodie and minde: but Iacobus de Voragine sayth, Iac. de Vor. ser. de Sanct. de ce­librat. Mis. ser. 1. De ritibus eccle. Catho. c. 9. ff. 6. Lib. 2. de sacra. part. 4. Part. 4 q 26. That it signifieth the Helmet of Saluation, because he must appoach to the Altar with hope and confidence. Stephanus Durantus; that thereby is vnderstood the custodie of a mans mouth. Hugo de Sancto victorie, and Alexander de Ales. thinke it signifieth the vaile wherewith the perfidious Iewes did couer the face of Christ. The Albe, according to Michael the Suffragane, because it is cleane, and closed round about the Priest, designeth the most entire conuersation of Christ amongst all. The Albe. Ibid. And in another place he sayth, it admonisheth vs of the innocencie and pu­ritie we receiue in Baptisme. But Iacobus de Voragine, Ibid. Vbi supra. more like a souldior, will haue it signifie, Loricam iustitiae; because that as the Albe couereth the Priest all ouer, so doth Iustice, with other vertues, couer the soule. Ibid. nu 9. Stephanus Durantus will haue it signifie the perseuerance of good workes. Germanus will haue it signifie the brightnesse of the Godhead, In Theor. rerum Ecclesiast. and the shining conuersation of a Priest. Againe, it representeth the white garment wherewith Herode did mocke Christ. Ste­phanus Eduensis Bishop sayth, that it designeth the glorie of Christs resurrection, which, the Angels reporting, appeared [Page 144]in white garments. The girdle. Explicat. myst. sacr. Miss. The Girdle wherewith the largenesse of the Albe is tyed about, signifieth (according to Michael, Suffragan of Mets) that Christ often tyed his most high and perfect conuersation, and so tempered it, according to our infirmities, and accommodated himselfe vnto our manners, that by his actions we might be the better instructed vnto the knowledge of saluation. And in another place sayth, That it designes how wee ought to restraine the limbes of our minde, least chastitie be dissolued with the prouocations of concupiscence. Lib. 5. in Leuit. Isychius by the Girdle vnderstandeth fortitude; therefore God said vnto Iob. comforting him in his afflictions, Accinge vt vir lumbos tuos, Girt thy loynes like a man. The Manuplo. Ibid. The Manuple (sayth Michael the Suffragan) signifieth the fruit of good workes, wherewith we must be comforted when we are exercised with the calamities of this world. And in another place hee sayth, That it signifieth Christs immunitie from all peruerse and sinister actions. But Iacobus de Voragine otherwise sayth, De celebrat. Missae. it signifieth the buckler of faith. And Bonauenture sayth, The Manuple on the left hand signifieth the humilitie of Christ in this life; In exposit. myst. sacr. Miss. or else the Manuple on the left hand noteth the combat of Christ for iustice sake. The Stole. Ibidem. The Stole signifieth the voluntarie obedience of Christ, as Michael the Suffragan of Mets sayth: but Ia­cobus de Voragine will haue it meane a double-edged sword, Iacob. de Vor. de celebrat. Missae, lib. de sacra. Altar. cap. 10. In exposit. myst. sacr. Missae. The Vestment In exposit. myst. to out both with word and example. And Stephanus Eduensis sayth, That the Stole signifieth the obedience of the sonne of God: but otherwise Bonaventure saith it signifieth the passion of Christ. The Vestement (saith Michael, Suffragan of Mets) hath two parts; the first part, which is the lesser, signifieth the Church before Christs Passion; the hinder part, which is the greater, signifieth the people of the Church, vnited to­gether after his Passion; or otherwise he sayth, that it de­signeth the charitie, wherewith all the members of Christ must be conioyned to one the other. But Innocentius sayth, That the Vestement euery whit entire signifieth the vnitie of Faith, Lib. 1. myst. Missae. c. 58. Germanus sayth, it signifieth the Purple Gar­ment, [Page 145]which the wicked, mocking Iesus, put vpon him.

By these varieties of coniectures about the onely apparell of the Priests that must offer the sacrifice of the masse there­in, I obserued that there was no one true meaning appoyn­ted by the Church for those ceremonies, and that euery man may frame what symbolicall conceits they list vpon them, & therefore are they vnporofitable, and rather to please the sim­ple withshews, than with any other assured sense; so doth it appeare to be in other the ceremonies of the masse, which as they are different in sense, so are they ridiculous to practise or to behold. The Introite signifieth the Fathers expectati­on of Christ; as Michael Suffragane telleth vs, Introite in ex­plic. mister. mis. or if we will beleeue Ioannes de Combis, it signifieth the beginning of a good worke, and it is doubled, because in our beginning we must doe good and decline from euill; or if we will giue credite to Germanus, it signifieth the comming and en­trance of the Sonne of God into this world. The nine times repeating Kyrie Eleyson and Christè Eleyson is to the three Persons in Trinity, as the chiefest of all prayers for the implora­tion of Gods mercy, as Michael the suffragane of Metz noteth. In explic. myst. sacr. mis. In comp. Theol. verit. li. 9. ca. 18. But Iohannes de Combis saith more, that is, That it signifieth the inuocation of Gods mercy whereof wee stand in neede many wayes: the first three for remission of sinnes committed in heart, tongue, or worke, concerning contrition, confession & satisfaction; the second three waies for the grace of faith, hope and charitie; the third three wayes for glorification; whereby wee shall reioyce in God aboue vs; in our selues of our selues, and for our neighbors about vs. Yet if wee may beleeue Iacobus de Ʋoragine, he teacheth that the 9. repeti­tions are in honor of the nine Orders of Angells, In celeb. Miss. serm. 2. which wee honor in such maner, that we may attain vnto their societie; which are distinguished into three Ternaries or Tertians, and are sung 9. times; because the Angells are distinguished in­to 3. Hierarchies, or 9. orders: Lib. 2. myst. mis. cap. 19. 4 part. q. 37. of­fic. mis. 2. but otherwise teacheth In­nocentius tertius, and Alexander de Ales, saying, That they are said 9. times against 9. kinds of sins, as appeares there at [Page 146]large: Part 3. q. 83. art. 4. yet if we please to credit Th. Aquinas saying thrice [...] is for the person of the Father, thrice [...] is for the person of the Son, & then is added again thrice [...] for the person of the holy ghost, against the threefold misery of ignorance, Fraction. of sin, & of penalty. Now as for the fra­ction of the hoast into 3. parts Iacobus de Ʋoragine teacheth that this ceremony was ordained by Pope Sergius, as Albert. Magnus also thought; De celeb. mis. ser. 2. De ritibus eccle. cap. lib. 1. de frac. sacr. Host. De sacra. alt. cap. 18. but Steph. Durant. affirmes, that it was instituted long before: now wherfore it is thus thrice brokē, Steph. Eduensis saith, That the heast dedicated to the holy Tri­nity is diuided into 3. parts, wherof the one is put into the chalice, and drownd in the bloud, for that part of the Church being tossed in the storme of this world, which is crossed with many affli­ctions: the other two without the challice are for those, whereof the one is of the faithfull which is in purgatorie tried with fire, the other of Saints which raigne euerlastingly with Christ. But Th. Aquin. otherwise teacheth, Part. 3 q. 83. artic 5. that the fraction of the hoast signifies 3. things; 1. the diuision of Christs body in his pas­sion; 2. the distinction of his mystical body, according vnto their diuers estates; 3 the distribution of graces proceeding from the passion of Christ; Cap 3 eccles. Hier. teacheth. Yet otherwise may it be vnderstood if we wil beleeue Iac. de Voragine, who teacheth that it is broken into 3. parts, to shew it is offred to honour the B. Trinity; or to shew that in Christ there were 3. substances, he flesh, the soule, and his godhead; or to shew that it is offred for the mysticall body of Christ, which is diui­ded into 3. parts of those that are to be saued, virgins, conti­nent persons, and those that are maried. Now it is here to be noted, how this Author contradicteth himselfe: for whereas before it is cited, that he made Pope Sergius the ordainer of tis triple fraction: Desancto Greg. Pap. ser. 4. yet saith he in another place speaking of Greg. the great; He ordained also, that in the masse three parts should be made of the body of Christ, to signifie, that the mysticall body, that is, the faithful of Christ are diuided into 3. parts: for that part which is put in the chalice, hidden and put in the wine, signifies that part which is in heauen, which is hidden from all e­uills, [Page 147]and is made drunk with the plenty of Gods house: the other 2. parts signifie the 2. parts of the faithfull which areyet exposed to tribulations; the one, which in the world is exposed to much trouble; the other, which is in purgatory subiect to great tormēt. Out of which Author by the way I obserue the great altera­tion made in the masse, who saith; that whereas the masse was first said confusedly, he ( viz. Greg.) adorned it beautifully, ap­pointed in to be sung in a threefold language, to wit, in the greeke, as Kyrie-eleison, in the hebrew as Amen, and Alleluia, in the la­tin, as the rest, By all which premises, if I should adde here­vnto the various meanings of the Priests turning one while his backe to the people, & another while his face, Jbidem. one while reading aloude as if he were chiding in an vnknowne tong, otherwhile in silence as if he were asleep, one while turning a half circle, other while turning round the whole, as if he were dancing Salingers round, one while reading at the middle of the Altare, then on the right end, & after hopping to the left like a nimble stage-plaier, as I and others somtimes obserued in a quicke footed Iesuit, not without smiling at such his an­tike gestures, he did them with so ill a grace: If I should adde all these, the reading of thē would be too tedious, yet by the former related the reader may iudge of the rest, the true mea­ning whereof may be forged out of any priuate mans braine, as he pleaseth, as it appeares by the distracted senses of these already cited out of diuers Authors; truely there is no man of a pious affectiō, but may frame far more reuerēd ceremo­nies than any of these, euen almost out of euery ordinary a­ction; How the Pa­pists, doe vse much to esta­blish the do­ctrine of the Masse by the allegations of bastard fathers & as for the antiquitie of the masses ceremonies most of them are but nouel, in respect of the ancient and primitiue times of Gods church, neither instituted by Christ, or by any of the Apostles, & many of them ordained in imitation of the Roman heathenish ceremonies, practised about the idola­trous worship of their false gods.

7 It is strange notwithstanding & very obseruable, to note the frequent practise of Romish teachers, in the citations of bastard Authors, when by the ancient Fathers, they go about [Page 148]to establish this doctrine of the masse in the mindes of those that are either too simple, or ouer-credulous, who are easie to be deceiued either by the good opinion they conceiue of them, or by the long acquaintance, & familiar conuersation they haue long maintained: but all is not gold that glisters; the wolfe wil deceiue by he sheeps skin; weeping Crocadils wil bite to death; and sweet notes of singing Syrens drowne their hearers. Euen so fares it spiritually with poore Romish Catholikes, as they call thēselues, when they lend their eares to the pretended antiquity the Priests will alleadge for their doctrine, which especially is apparent in their proofs for the sacrifice of the masse. Pag. 10. For M. Tho. Harding in his answer to M. Iewels challenge, Pag. 320. as also M. Tho. Heskins in his Parliamēt do alleage Abdias bishop of Babilon, who liued Ann. Dom. 44. vnder whose name there is a Book intituled, The Stories of the Apostles, which is iudged by Sixtus Senensis for a trea­tise fained vnder his name; by cardinall Baro. is vtterly reie­cted; yet M. Heskins saith; For thy better confirmation (gentle Reader) I shal adde the testimony of Abdias Bish. of Babylon, Pag. 43. & and a Disciple of the Apostles, who writeth thus of the masse & death of S. Mathew; And when all had said Amen: & when all the Church had receiued the Masse, To. 1. pag. 326. & pag. 394. Abdias hist. A­postol. lib. 7. and the mysteries that were celebrated, hee stayed himselfe, that by the Altar where the body of Christ was by him consecrated, there should his martirdome be solemnized. These plaine words deuised and fathered vpon Abdias, may iustly giue cause for men decei­ued, to looke about them what they beleeue, not easily to beleeue all that either master Harding, or master Heskins, or others doe alleadge out of Antiquitie; for many such counterfeit Writers are often all eadged, because no better can bee found for the proofe of their false doctrine. I finde likewise, that Iodocus Coccius, to establish the Masse, ci­teth Clement a Bishoppe of Rome, who liued in the yeare 80. as Author of the eight Bookes of Apostolicall Instituti­ons; To. 2. pag. 656. & 868. To 1. pag. 117. and yet the Cardinall Baronius iudges them to be writ­ten in his name, and Posseuinus the Iesuite seems to thinke it [Page 149]will be a hard matter to proue them to be either Apostolicall or lawfull, or at the least written by Clement himselfe; his words are these: Turrianus hath not altogether amongst all proued or euicted those constitutions to the Apostolicall or law­full, Posseuin. in Ap­par. pag. 328. written by Clement himselfe. And yet notwithstanding, the Papists make no scruple to cite these bookes as most authen­ticall, as heere Coccius doth. So deale the Rhemists also to proue the sacrifice of the Masse, alleaging Dionisius the Areo­pagit, Pag. 204. who liued in the yeare 96. as Author of the celestial and ecclesiastical Hierarchy, which book notwithstanding is reie­cted by Caietan that famous schoole-man among the Cardi­nals, Cap. 3. as you shal find it written in Sixtus Senensis. Pag. 61. So to proue the same doctrine, Doctor Harding in his Reioynder against Iewels Replie of the Masse, and also Cardinall Bellarmine al­leage Arnobius, who liued in the yeare three hundred, Pag. 47. and pag 206. Tom. 3.955. as the Author of the Commentaries on all the Psalmes; yet is it iudged by Sixtus Senensis, by the incongruitie of the stile, Pag. 262 et 201. in­numberable soloecismes and barbarismes, which are in it, to be as farre different from his other writings as heauen is from earth; and Posseuine saith of them, Posseuin. in Ap­par. pag. 129. Neither are they approued by Sixtus Senensis, nor by others. So againe to establish the Masse, Iodocus Coccius alleageth Damasus Pope of Rome, Tom. 1.667. who liued in the yeare three hundred sixtie seuen, as Au­thor of the booke carrying this title of the liues of the Bi­shops of Rome, commonly called Liber Pontificalis; which booke Posseuine iudgeth to be another, not this Damasus; In Appar. pag. 378. Tom. 1. pag. 573. Bar to 4. pag. 428. which Baronius saith, containeth many things repugnant vn­to themselues almost in euery Pope, and therefore he thin­keth it to be collected out of diuers authors. Master Doctor Heskins in his Parliament of Christ, to proue the sacrifice of the Masse, alleageth Amphilochius, who liued in the yeare 390. as the author of the life of Saint Basil; Pag. 157. Bar Mart. Ian. 1. pag. 6. Spurius. Posseuin. in Appar. pag. 77. yet Baronius saith, That in the iudgement of all the wiser sort it is thought to be some bodies else. And Posseuine saith; The bastard Amphi­lochius, cannot be his vnder whose name it is carried about, Gli­cas in the fourth part of his Annals hath taught vs. By all [Page 150]which examples of the Papists alle aging such counterseit Fa­thers for the confirmation of this doctrine of the Masse, as also many other points: I can by no meanes thinke but that many of them do teach this doctrine most wittingly and ma­liciously against their owne conscience, and therefore sinne deadly against the holy Ghost; heaping Gods iudgements vpon them against the day of his wrath; and also I assure my selfe that their doctrine cannot be good which is vpheld by such counterfeit and weake props, as are the writings of ba­stard teachers, and counterfeit bookes.

But besides the former obseruations, The preten­ded priuiled­ges of the Masse most fond. Ioannes de Comb. compend. Theol. verit li. 6. cap. 18. which doe suffici­ently discouer the erroneous doctrine taught by the Church of Rome concerning the Masse, the great and maine excel­lent priuiledges which she pretendeth to waite vpon this sa­crifice is not to be omitted, whereof Ioannes de Combis allea­geth diuers; saying; The Masse hath many prerogatiues; First because it is celebrated by one that is fasting. Secondly, because only in a Church and vpon an altar, vnlesse sometimes of necessi­tie, vnder a Tent or in some other honest place. Thirdly, because it is behouefull that he that celebrateth bee a Priest. Fourthly, because it is behouefull that hee be clad in sacred vestments. Fifthly, because only it is done in the day, and not in the night, vnlesse in the Natiuity of the Lord. Sixtly, because it is celebra­ted with a lighted candle, yea though a thousand Sunnes should shine vpon the earth. Seuenthly, because there words doe sound which are Diuine, Angelicall and humane. Diuine words when the Pater noster is said or sung; and when the words of the Lord are read in the Gospell; Angelicall words when Glorie be to God in the highest; but humane words in the Collects and the like. Eighthly, because there are heard three of the noblest tongues, viz. Hebrew, as Saboath and Osanna; Greeke, as Kyrie eleison; Latine, as in others which are there. Ninthly, because the Masse in his kind is as full of mysteries as the sea of drops, as the Sunne of beames, as the firmament of Starres, as the imperiall heauen of Angels. Tenthly, because Priests in solemne Churches, haue in their Masse many Ministers; the Deacon, Subdeacon, and [Page 151]Acolytes. Eleuenthly, because the Angels being there in the pre­sence of such maiestie, it sufficeth vs to be schollers. Twelfthly, because there is the Lord of heauen and earth. I might vnto these twelue adde the effects of the sacrifice of the Masse al­so, taught by Bernardinus de Busto, who amongst many o­thers very ridiculous, putteth for one this prerogatiue; Bern. de Bust. in ser. de Sacrif. Mis. viz. quamdin quis audit sacrum not senescit, man waxeth not old so long as hee heares Masse. When I read these pri­uiledges, after it had pleased God to giue me a true vnder­standing of the Masses idolatries, I could not but grieue that men should be thus deceiued by the diuels suggestions, as to giue credit vnto such idle deuises for the maintenance of Gods dishonor and the diuels seruice. Is it not a great pre­rogatiue, thinke you, of the Masse, that the Priest must be fasting, before he go to take a peece of wafer, and a prertie quantitie of good Maligo, rich Canarie, or other strange wine? I trow it is a prettie breakfast to take three draughts of such wine, although there be a few drops of water in the last. This priuiledge I haue obserued pleaseth the Iesuites best of all, who scorne to haue weake wine, as Clarret, but commonly make prouision of the best comfortable Sackes for that purpose; and will lightly take more into the Challice then any other Priests, out of a greater care they haue that no particles of Christs sacred flesh should stay about the sides of the Chalice, which religious care is a good faire cloake for them to warme their fasting stomackes with the more bear­tie and full draught; so that in truth this fasting priuiledge of the Masse, serues but for a colour to haue a good breakfast, and so to comfort the Priests stomacke, that many a Lay man would be full glad of the like. The other prerogatiues as weakly grounded vpon mans inuentions, not on Scrip­tures or Apostolicall traditions, in truth are as meane; but especially that great prerogatiue of the Masse, viz. that a man groweth not old so long as he heareth Masse, is one of the foolishest conceits of a Franciscan Frier that euer I heard or read. For if it were true, there is no Doctor Steuens water [Page 152]could so preserue a mans life, or prolong it, as the hearing of a Masse, and I thinke many would heare more Masses then they doe, if this were sound Diuinitie: but by this it is easie to discouer the Masse not to be as the Church of Rome tea­cheth, a principall act of religion, and a worke that surpas­seth all the workes that euer God wrought, as the worke of creation and redemption; (more miracles appearing in the Sacrament then in either of them, as may be obserued in Io­annes de Combis: Lib 6. de cap. 14. and noted by Master Perkins in his Re­formed Catholike, and not any whit touched as farre as I could perceiue in master. Doctor Bishop against him;) but rather a most diabolicall illusion of the world, drawing men to serue the creature in stead of the Creator, and the diuell in stead of God.

And this in very truth appeareth most plainely, The Masse confirmed by false miracles, a palpable marke of false doctrine. if wee consider diligently how the Pseudochrists and false prophets of the Church of Rome endeuor, as it were, seeing the weak­nes of their cause, to establish and make good their doctrine of the Masse with the signes, wonders, and prodigies, which Christ himselfe the Sauiour of our soules willeth vs not to beleeue; which are so ridiculous, that no man of sound iudge­ment reading them, can chuse but laugh and smile at them, howsoeuer out of true charitie, and a right religious zeale he haue greater cause to commiserate the poore blinded soules that are most miserably seduced by them. I will therefore for the fuller manifestation hereof, set downe some few amongst many, which I haue read and noted out of diuers authors of good credit, and well approued in the Church of Rome. The first is taken out of Pope Gregorie the Great, S. Greg. Mag. hom. 37. in E­uang. & lib. 4. dialog. cap. 57. who writeth; That a certaine man being taken prisoner by his enemies, was carried into a farre Countrey, where hee was kept priso­ner a long time, whose wife not hearing any thing of him, thought him to bee dead, and therefore caused a Masse to be said for him euery weeke. Whereupon it happened that so often as the Masse was offered for the deliuerance of his soule, so often were his irons and shackles loosened in the prison where he [Page 153]was; which afterward when being released, he returned againe to his wife, he told her as much with great admiration; where­upon the wife enquiring the time and the houre when hee found him so freed from his fetters, she found it happened at he same houre, that Masse was said for him. Whereupon Pope Gre­gorie saith; Hence, my best beloued brethren and good friends, learne ye how much the sacred hoast being offred by our selues, is of force to vntie the bands of our hearts, since being offered by one, it had such power, as to breake the bands of anothers bodie. Certainly if this sacrifice be of such force, I maruaile why the Priests in prison, offering it with the deuotion of wor­thie Confessors heere in England, should not be able often to loosen their chaines, yea and to open the verie prison gates for their deliuerance; but this cannot be, because such fictions neuer prooue true, and these are but fables inuented to delude poore simple soules, that Priests by saying of Mas­ses for them may emptie their purses, and bee partakers of their coine. Againe, as it is written that heere in Eng­land A certaine Prince which had beene sicke of the Palsie a long time, and carried into Saint Stephens Church, Edinerus Ange­lus in vit. S. Anselm. to heare Masse sung by Anselme Bishop of Canterburie, and to re­ceiue his blessing, whereupon he recouered present health. Ei­ther this storie is inuented to honour Anselme with, or else to approue the Masse by it; or if the Masse be of such power, how hapneth it in all this time of persecution, as the Papists terme their small suffrings here in England, that they haue no sicke persons cured by so many Masses as are offered by Priests and Iesuites? But all is but mans inuention; and as babes are deceiued with shewes, so are simple Papists with false lies and such like fabulous wonders, inuented either by ambitious and foolish Priests, or hypocriticall and pha­risaicall Monkes and Friers. It is an vsuall thing in the Church of Rome, by such inuentions to confirme one false doctrine by another so confirmed; so I haue noted the do­ctrine of Purgatorie by the doctrine of the Masse; for di­uers Romish Authours haue left it recorded, that Benedi­ctus [Page 154]Octauus Pope was deliuered out of Purgatorie by the sacrifice of the Masse, Petr. Dam. Card. Al. l [...]y. in fest. S. Od [...]li. [...]. Ian. Laur. Sur. to. 1. lib. 2. cap. 2. An. Ebor. cap. de orat. Cath hist cap 5. tit. 19. part. 2. Tho. Cant. lib. 2. A [...]un. cap. 53. part. 14. Cath. hist. cap. 5. tit. 19. part. 5. and the prayers of Saint Odilus Ab­bot and his Monkes. Heere is a miracle framed not onely for the Masse, but also for Purgatorie, and praying for the dead. So likewise I haue read of a Priest in France, who being verie poore, yet verie deuoutly affected to the soules ‘in Purgatorie, in so much that euerie day without fai­ling he [...]ffered the sacrifice of the Masse for them for the which he was cited and accused before his Prelate, and being brought before his Bishoppe, hee simplie confessed the truth; wherefore hee was taxed to pay­ment of a certaine summe, and forced to giue suretie for the same: which hauing sworne to performe, the poore man was in great trouble, finding out none to answer for him; but instantly the eyes of the Bishoppe were opened, and hee beheld more than a thousand hands stretched foorth readie to giue suretie for the Priest. Whereupon the Bishopped said vnto the Priest, thou hast sureties enough: goe, and according to thine owne pleasure and mine, say Masse as thou hast done here­tofore.’ Many other straunge wonders could I alleage in this kind, not to bee beleeued, but rather to bee won­dered at, that any man dares haue so much presumption as by such wicked deuises to wrong Gods truth, and to maintaine false-hood; for if it bee a true marke of false teachers, which Christ prescribed when he spake of those that should do such wonders, that the elect might be seduced by them; then it followeth that the Romish teachers are those euen in this verie doctrine of the Masse, who onely pretend to haue miracles and wonders to approue it.

10 For in truth they haue no one place of Scripture for this sacrifice which they so highly esteeme of; The storie of M [...]lch [...]sedech wrested to prooue the Masse. they pretend many figures and types of the old Law, many predictions out of the Prophets, and also other testimonies out of the Gospell, but they are all insufficient, weake and imperti­nent, nothing seruing their purpose. So most impertinent­ly [Page 155]doth Cardinall Bellarmine alleage the example of Mel­chisedech, Desacrif mis. lib 5. cap. 5. & 6. Genes. 14. Psal. 109. vers. 5. who brought foorth bread and wine, for hee was the Priest of the Highest; but Christ is a Priest after the order of Melchisedech, and not according to Aa­ron, as Paul teacheth, Hebrewes the seuenth; therefore hee was to institute an vnbloodie sacrifice, vnder the forme of bread and wine. This reason of Bellarmines is of no force, for were it true that Melchisedech offered bread and wine (which is not) yet nothing else would follow but that Christ offered bread and wine; which our Ad­uersaries will neuer graunt, for they teach that bread and wine doth not continue after consecration, but that they are annihilated, and so transubstantiated, that nothing remaineth of the substance besides the bodie and blood of Christ. Besides, Melchisedech did not offer, but one­ly brought foorth (as the Hebrew word signifieth) bread and wine, for the refreshing of Abrahams souldiers, as the Text it selfe clearely teacheth. Neither is Melchise­d [...]ch a Type of Christ, either in offering or bringing foorth bread and wine; but first in respect of the name Mel­chisedech, the King of righteousnesse; secondly, because hee was King of Salem, Jsai. 9.6. and Christ is King or Prince of peace. Thirdly, because Melchisedech was together both a King and a Priest, and so is Ch [...]st. Fourthly, because the Progenie of Melchisedech is not related, so is Christ a Priest for euer after the order of Melchisedech. Psal. 110.4. Therefore this figure of Melchisedech hath no ref [...]re [...]ce to the sa­ [...]rifice of the M [...]sse at all. Controuers. 5. Confess. Petrico­mensi cap. 41. And howsoeuer Pighius and Hosius say that this is the opinion of all the holy Doctors o [...] the Church, that this bread and wine was offered for a sacrifice to God, and not for a refection to Abraham: both this exposition and assertion is false. For both Tertul­lian contra Iudaeos, and also Epiphanius expound it of his bringing foorth of bread and wine to Abraham; Hebr. 55. Haeres. 55. Epipha­nius saith, Abraham was about eightie eight or ninetie yeares old when Melchisedech met him, and brought forth bread and [Page 156]wine vnto him. Lib. 1. cap. 11. So also doth Iosephus expound it; Melchise­dech milites Abraham hospitaliter habuit, nihil illis ad victum deesse passus; simul ipsum adhibuit mensae, Melchisedech vsed hospitality to Abrahams souldiers, and suffered them to want no victuals, and did take Abraham to his table. That this is the true sense, appeareth by the Hebrew word which doth not properly signifie to offer and sacrifice, but to bring forth; and the force of truth maketh some of the Romane Church to confesse this to be true. Caietan. in Gen. 1.14. Cardinall Caietan vpon this place writeth thus; There is nothing heere said of sacrifice or oblati­on, but of bringing foorth, which Iosephus saith was done to the refection of them, which had gotten the victory. And that which in the vnlgar edition is put after as a cause, for he was the Priest of the most high God; in the Hebrew is not set as a cause, but as a clause separated from it. Andrad defens. fidei [...]rident. lib. 4. Andradius also doth herein forsake his friends, and acknowledgeth this to be the true expositi­on: his words be these; We need not Kemnitius to striue about the word offering seeing that both in the best corrected Latine copies, and also in the holy Fathers which apply this place vnto the holy Eucharist, it is proferens, brought forth; and I in iudge­ment agree with them which say that Melchisedech refreshed Abrahams souldiers, wearied and fainted with long fight. By which it appeareth how vnprofitably this place is cited for a figure prouing the sacrifice of the Masse, wherein Christs true substantiall body & blood is offred in sacrifice, as the Church of Rome teacheth vnder the forme of bread and wine.

11 Very impertinent further is that argument Bellarmine maketh for the Masse, The Paschall Lambe falsely pretended to be a figure of the Masse. De sacrific. mis. lib. 5. cap. 2. taken from the Paschall Lambe which he saith is an expresse figure of the celebration of the Eu­charist; saying, That the celebration of the Paschall Lambe was an immolation of the victime which was offered, therefore the celebration of the Eucharist must bee also an immolation of the victime offered vnto God, that the figure may answere the thing figured. It is a strange thing that so great a scholler will so impertinently alleage such an argument; for who know­eth not that the Paschall Lambe was offered also by such as [Page 157]were no Priests, or if they were, as himselfe suggesteth, con­cerning this sacrifice, there remained an ancient priuiledge, Li. 1. vitae Mosis that all housholders should exercise the priesthoode, as may be seene in Philo. Besides, any man may see, that the figure doth not answere the thing figured, because the immolati­on of the Lambe was bloudy:which is not found in the sa­crifice of the masse, as the Aduersaries confesse; as also for that the Lambe was sacrificed by a multitude, which agree­eth not with the masse, which is offered but by one Priest at a time. And further, in regard that the paschall Lamb was not propitiatorie for sinnes, as hee holdeth the masse to be; but was only done in commemoration of the Israelites free­dome from Egipt. There is no man lastly, that is so ignorant, but knoweth that the Paschall Lamb was a figure of Christs bloudy sacrifice vpon the Crosse, and therefore it can one­ly be gathered hence, that our Lamb Christ Iesus was to be sacrificed, of whom Saint Iohn the Baptist said, Beholde the Lambe of God that taketh away the sinnes of the world. Now, that we should offer Christ so, as the Aduersaries teach vn­der accidents, without substance of bread and wine, doth no where appeare. And albeit some of the Church call the Eucharist by the name of a Sacrament, yet doth it not fol­low, that the masse is therefore to bee approoued as is the same; for it is a fallacious argument from a thing spoken but in some respect, to conclude the same thing absolutely. The Fathers called the Eucharist a Sacrifice but in some re­spect onely: as first, in that all sacred rites may be called by the common word of the olde Testament, Sacrifices; Quasi à faciendo sacra, from doing holy and sacred actions: Se­condly, in regarde that in the Supper there is a commemo­ration of that onely and true sacrifice of Christ, they gaue that name to the action from the chiefest and most principal respect: Thirdly, in regard of diuers prayers powred foorth in the celebration of the Supper, Heb. 5.7. Reuel. 5.8. & 8.4. which are called Sacrifices in the Scriptures: Fourthly, because the spirituall sacrifices of our soules, as Faith, Hope, and Charitie, are exercised and [Page 158]stirred vppe by the vse of the Supper, that they eu [...]r vnder­stoode it to bee such a Sacrifice as our Aduersaries teach the masse, where but the formes of the Creatures, without substance, are adored and worshipped as GOD himselfe, and GOD himselfe sacrificed and offered in substance to GOD, they will neuer bee able to prooue or make ma­nifest, either by Scriptures or approoued Writers of Anti­quitie, howsoeuer they may with Cardinall Bellarmine make shew to doe it, as hee laboureth to doe by the former things so impertinently misapplied, as the meanest Scholer is able to discouer their insufficiencie.

12 Now therefore (curteous Reader) hauing thus ob­serued the sacrifice of the masse to bee vnwarrantable in the holy Scriptures, My resolution vpon the obs [...]ruation of al the p [...]emises concerning the Masse. and not approoued by the auncient Fa­thers, as i [...] is now taught in the Church of Rome; I could no longer continue in league and friendshippe with that Church, which pretends so many proofes for it, and hath none at all. For finding, as it appeareth by all my prece­dent obseruations in this Chapter, that it was neuer institu­ted by Christ; that the pretended propitiation thereof de­rogateth from the Sacrifice Christ made vpon the Crosse; that it is but a nouell doctrine in many things vnknowne to the Fathers of former Ages; that most hatefull Idolatrie is committed therein; that it containeth ceremonies verie ridiculous, and vncertaine in their meaning, not knowne to the Church of Rome it selfe, and such as are neyther an­cient, nor Apostolicall; that it is maintained and defended by false deuised and ba [...]ard writings; that it hath many foolish and false prerogatiues, giuen it by the Aduersaries; that it is established and confirmed by many lying signes and wonders, the arguments of an adulterous generation; that the Types and Figures of the olde Testament make no whit for it: I might well thinke my selfe bere [...]u [...]d of my right wittes, if I should any longer offend GOD by the still offering of it, as I haue done too often, and by conti­nuing the practize thereof, to the eternall damnation of o­ther [Page 159]mens soules. Therefore (curteous Reader) if thou art a child of the Church of Rome, follow no longer such a step­mother, leading thee by publique appearances to thine owne ruine, and to the dayly prouocation of Gods wrath against thee; hate her fooleries, detest her idolatries, and abandon her communion, if thou wilt not eternally perish albeit thou h [...]st long laine asleepe in the deadly lethargie of Romish superstitions, awaken at last, and breake off all the bands of thy sinfully-habituated affections to that An­tichristian monarchie, esteeme no longer that to be white which is blacke, that to bee holie which is most vngodlie; feare not the curses of the Pope in denying the Sacrifice of the masse to be propitiatorie for sinnes, his excommunica­tion will haue no such force as Antoninus the Archbishop of Florence had, Lipelo in vita Ant. 2. Maij. who denouncing the sentence of excom­munication vpon a white loafe of bread, made it as blacke as a coale, and freeing it afterward from the same curse, it returned to be as faire as it was before: All the Popes Ana­themaes can not make the bread of the masse otherwise than it is, idolatrous; all the white flower in it, cannot make it pleasing vnto GOD; or a Sacrifice allowable for Chri­stians. Therefore say thou with mee from thy heart, with mee in true detestation of all the abhominations commit­ted by such Idolatrie; Deus propitius esto mihi pec­catori: Lord, bee thou mercifull vnto me a sinner.

CHAP. XIII. Containing an obseruation about the doctrine of transub­stantiation, which is a principall noueltie taught in the Church of Rome.

AFter the former obseruations had sufficient­ly alienated by iudgement and affections from further approbation of the faith of Rome; My procee­ding about the doctrine of transub­stantiation. yet because I thought that I could not bee sufficiently enough armed against those errours and falshoods, wherein from my youth both my vnderstanding and affections had beene habituated, which would be powerfull still to incline and leade my soule, againe, vnto those Romish abhominations, which long custome had made familiar, and in conceit re­ligious; I still proceeded further to the discussion and dis­couerie of other errors, false doctrines, & secceeding nouel­ties taught in that Church, that more and more beholding her spirituall fornications and disloyalties, I might in my soule bee the stronger to oppse against them, and the bet­ter able to relinquish and abandon with assurance of truth of my side, and securitie to mine owne conscience, all com­munion and participation with her sinfull heresies and no­uelties, and happily auoyde Gods iust punishments which are threatned by the holy Scripture against her disloyalties, to the faith of Christ her heauenly Spouse.

2 Amongest all which there was scarce any one thing that wrought more powerfully and fearefully in mine vn­derstanding, It ought to be a great terror to adore the creature for the Creator. euen to the terrour of mine owne soule for my erroneous doctrine deliuered to others, than the disco­uery of this late & new-sprung-vp doctrine of transubstan­tiation, which sets vp such an Idoll of bread in the Church [Page 161]of Rome, to be adored as God, that that seemeth to be tru­ly verified of her which was vttered long before, Colet Deum quem ignorauerunt patres eius auro & Argento & lapide pre­tioso rebusque pretiosis, Dan. 11.38. He shall honour the God whome his fathers knew not, with gold and siluer, with precious stones, and with pleasant things. The gainsaying of which doctrine vnto the Church of Rome seemeth so vnlawfull, that shee pronounceth most bitter execrations against those that shall so doe, Sess. 13. an. 2. If any shall say (sayth the Councell of Trent) that in the holy Sacrament of the Eucharist there remaineth the sub­stance of bread and wine, together with the bodie and bloud of our Lord Iesus Christ, and shall denie that admirable and singular conuersion of the whole substance of bread into the bo­die, and of the whole substance of wine into the bloud, the formes of bread and wine still remaining; which conuersion the Catholike Church most fitly calleth Transubstantiation; be he accursed.

3. Yea, The Church of Rome ha­teth the refor­med Churches for nothing more than for impugning the doctrine of Transubstan­tiation. Pet. Besseus con­cept. Theolog. Quadraeg. dom. 3. Dan. 13. the Teachers and Preachers of that Church doe not hate the worthie Professors and Arch-Doctors of the Gospell for any point of doctrine more, than for im­pugning this of Transubstantiation. Peter Besse the great and famous French Preacher, against Master Caluin and Luther speaketh thus, Two wicked old men, of vnbridled lust, did wickedly accuse the most chaste Susanna of Adulterie, notwithstanding that shee was the most chast and honestest that was to be found in the whole Kingdome of Babylon: here againe wee see two craftie knaues marching out vpon the Stage, Luther and Caluin, that accuse the chaste Susanna, viz. the holy sacred Sacrament of the Eucharist, and Tran­substantiation, the chiefe member thereof, of Idolatrie; then the which notwithstanding there is nothing to be found in the world more holy or diuine. And the samd Author soone af­ter for the same point compares them to the two witnes­ses, of most deperate audacitie, that gaue false witnesse against Christ; adding further, That as Christ was crucifi­ed in the middle betweene two theenes; Ibid. so likewise wee see it [Page 162]fareth with the Sacrament of the Altar, where being placed betweene two theeues, two most desperate Heretikes, it is as­saulted with diuers blasphemies: who a little after speaketh vnto the Idoll in this manner, and also to God, saying; Worthily therefore, O sacred Eucharist, thou mayest crie out, Dirupisti vincula mea, Psal. 115. tibi sanctificabo hostiam laudis; And thou, O Lord, Saepe expugnauerunt me a iuuentate mea; For often, O Lord, haue they persecuted thee, often haue they blasphemed against thee, shot their arrowes at thee, and chiefe­ly at Transubstantiation. This Preacher, it should seeme, hath forgot, that the doctrine of Transubstantiation is a noueltie of no greater antiquitie than the fourth Councell of Laterance, Iacques Gualter. Chron. de Pestat. du Christianis. tries. siecle. Can. 1. which was held but in the yere 1215, vnder In­nocent the third, which is not yet 400 yeres since, where that doctrine was deliuered in these wordes; But the bodie of Christ, and the bloud in the Sacrament of the Altar, is contained vnder the formes of bread and wine, the bread being transubstantiated into the bodie, and the wine into the bloud by Gods power. This it seemeth his Maiestie very iu­diciously obserued, when after he had said; If the Romish Church hath coyned new articles of Faith, neuer heard of in the first fiue hundred yeares after Christ, I hope I shall neuer be condemned for an Heretike, for not being a Nouelist: where numbring vp many nouelties which are vsed in the Romish Church, hee reckoneth this Transubstantiation for one.

4. Arguments against Tran­substantiation. Comp. Theol. ve­rit. l. 5. c. 58. Which doctrine of Transubstantiation I discoue­red to containe a notable Heresie, by the proofes follow­ing: First (sayth Ioannes de Combis) Latria is a seruice and reuerence exhibited to God: therefore, if the honour due to God be exhibited vnto the creature, it is Idolatrie: Latria comprehendeth fiue thinges, viz. Faith, Knowledge, Reuerence, Sacrifice, and Prayer. Whereupon I framed this Argument: The doctrine of Transubstantiation ad­mitteth this worship in the Church of Rome to a Crea­ture, viz. to Bread and Wine; which notwithstanding [Page 163]the words of Transubstantiation remaineth still a creature, otherwise how is Bread and Wine the externall signes of inusible grace, as euerie true Sacrament is; or how is the essentiall part, appointed by CHRIST in the Sacra­ment, remaining, when it ceaseth to be there; as Tran­substantiation teacheth the Bread and Wine doth? Nay, the very Scriptures say so much, shewing the Bread still to remaine Bread, and the Wine still to remaine Wine. Saint Paule, the heauenly interpreter of CHRISTS wordes, doth not admit Transubstantiation, but doth so interpret the Sacramentall vnion, that still the visible ele­ments remaine: for the Bread of the Sacrament hee cal­leth Bread still, euen after the consecration, to teach, that the substance of the Bread remaineth still; and so he calleth the Wne still Wine, as appeareth plainely by his wordes, The Cup of Blessing, which wee blesse, 1. Cor. 10.16. is it not the communication of the bloud of CHRIST? and the Bread which wee breake, is it not the participation of the bo­die of the Lord? Now then, if the Chalice be but a com­munication of his bloud, and the Bread but a participa­tion of his bodie, still remaining Bread and Wine (for the thing participating is not the thing participated) where then is their doctrine of Transubstantiation, or how can it stand sound with the truth of the Scriptures? He sayth plainely further, 1. Cor. 10.16. 1. Cor. 11.26. Vers. 27. Vers. 28. All wee are partakers of one Bread. And againe, As often as yee shall eate this bread. And againe, Whosoeuer shall eate this Bread: besides, Let a man examine himselfe, and so let him eate of this Bread. Now therefore, the Scripture teaching vs so plainely Bread and Wine to remaine in the Sacrament, it follow­eth that there is no Transubstantiation in the Sacrament, and so consequently it is apparant, that all those commit grosse Idolatrie, that worship it with Latria; because they giue that worship which is due to God, to the crea­ture, which they beleeue to be God, teach to be God, and pray to as vnto God.

[Page 164]5. Fathers a­gainst Tran­substantiation. Secondly, I summoned diuers auncient Writers, to see whether they would afford me any warrant for Tran­substantiation, and I finde them against it, and none for it. I finde Tertullian in expresse wordes to say, Iesus Christ hauing taken bread, Tertul. l. 4. adu. Marc. cap. 40. distributed it to his Disciples, he made it to be his bodie, saying, This is my bodie, that is, the figure of my bodie. I finde him likewise to shew as much in expresse wordes in another place, Tertul. l. 3. adu. Mars. cap. 19. saying; God hath so reuealed it in the Gospell, calling the bread his bodie, to the end that thou mayest thereby vnderstand, that he hath giuen to the bread the figure of his bodie. Now then, if the bread be a figure of CHRISTS bodie, according to Tertullian, then it is not transubstantiated. Saint Cy­prian sayth, Epist. 3. l. 2. Wee finde, that the Cuppe which the Lord offe­red, was mingled, and that which he called his bloud was wine. See here Saint Cyprian giueth but a denomination to the bloud, attributing substantiall being to the wine by the Verbe Substantiue. Lib. 8. demonstr. Euang. cap. 1. Eusebius is also cleare agianst Transubstantiation in these wordes, IESVS CHRIST gaue vnto his Disciples the signes of the diuine dispensati­on, commaunding them to celebrate the figure of his owne bodie. For seeing that he did now no longer receiue the sa­crifices of bloud, nor the slaughter of diuers beastes ordai­ned by Moses, hee hath taught vs to vse the bread for a signe of his bodie. See here it is still called bread, and a signe of the bodie, how then is it transubstantiated? Saint Augustine also standes against Transubstantiation, De doctrine. Chri­stian. l. 3. c. 16. say­ing; These wordes, Vnlesse you eate the flesh of the Sonne of man, and drinke his bloud, are a figure, commaunding vs to partake the Passion of CHRIST, and profitably to remember, that his flesh was crucified for vs. Nowe therefore, if the eating the flesh of the Sonne of man, and drinking his bloud, is but to partake of the Passion of CHRIST, and a profitable remembrance, that his flesh was crucified for vs, how did Saint Augustine teach the doctrine of Transubstantiation? Nay rather, doth he not [Page 165]most plainly insinuate the contrarie; I finde also the same Doctor to say against Adamantus. Chap. 12. The Lord made no dif­ficultie to say, this is my body, when he gaue the signe of his body. Here I obserue the word Bodie to bee expounded by the signe of his body. Who saith in an other place, Epist. 23. ad Bonifac. The holy signe of Christs body is after a sort the body of Christ: and the holy signe of the bloud of Christ, and so the holy signe of faith (to wit Baptisme) is faith. Surely Baptisme can not bee said to be Transubstantiated into faith, how then can the Sacra­ment of the body and bloud of Christ bee substantially transubstantiated into the body and bloud of Christ: Saint Augustine in an other place is yet plainer against Transub­stantiation, saying: Vnderstand that which I say spiritually, Super Psal 98. you shall not eate my body which you see, neither shall you drinke the bloud which my Tormentors shall shed, I haue recommen­ded vnto you an holy signe, which being spiritually vnderstood shall make you liue. Behold how cleare S. Augustine is against Transubstantiation. So also is S. Chrysostome, that golden mouthed Doctor of Greece, most clearely gainesaying the doctrine of Transubstantiation in the Sacrament, saying: The bread before it be sanctified, we call bread, Ad Caesar. Monachum. but when the diuine grace sanctifies it, it is deliuered from the name of bread, and is thought worthy the name of the Lords body, though the nature of bread remaine still. Now (curteous Reader) if I should not iudge vnpartially, I can not but here conclude that if the nature of bread remaine, the substance of bread can not be changed into the body of Christ substantially, and therefore no transubstantiation can follow.

6. I can not omit here to record Gelasius, who saith: Other strong places of an­cient Fathers agianst Tran­substantiation De duabus na­turis Christi. The bread and wine passe into the substance of the body and bloud of Christ, yet so as the nature of bread and wine ceaseth not; and they are turned into the diuine substance; yet the bread and wine still remaine in the propertie of their nature. If this be true that the nature of bread and wine ceaseth not, and that the bread and wine still remaine in the propertie of their nature, then can not transubstantiation stand. For here­by [Page 166] Gelasius confuted Eutiches the Heretike, holding that Christ had but one nature, and that in regard of the vnion the humanitie was turned into the Deitie; against which er­ror he opposed the doctrine of the Eucharist, shewing that as therein bread and wine after consecration were honoured with the name of his body and bloud, and receiued grace to their nature to bee a holy Sacrament, though still they re­mained in their former nature and propertie: So the humani­tie of Christ receiued grace by the hypostaticall vniting it to the God-head, and yet still retained the former propertie to be humane flesh. Therefore had Gelasius beliefe beene an­swerable to the present Church of Rome concerning Tran­substantiation, he not only could not thereby haue confuted Eutiches, but Eutiches might by that very doctrine most pro­bably haue confuted him. Who might right well haue ar­gued thus: Thou Gelasius thinkest the Sacrament a resem­blance of the incarnation of Christ, and the vnion of his two natures; but in the Sacrament the bread and wine af­ter consecration remaine no more, but are turned into the flesh and bloud of Christ, and so there is but one substance. After this manner may I likewise say in the Incarnation, af­ter the vnion the humanitie remaineth no more, but is changed into the Diuinitie, and the Nature is but one. What could Gelasius haue answered to this Argument, if hee had held the doctrine of Transubstantiation? Hence it is euident both by his wordes, and the scope of his disputati­on, that he held it not. Not vnlike to Gelasius is the doctrine of Theodoret, Dial. immuta. fol. 8. writing thus. ‘Our Sauiour in deliuering the Sacrament called his body bread, and that which is in the cup he called his bloud, he changed the names, and gaue his body that name which belonged to the signe, and to the signe that name which belonged to his body. The reason why he thus changed the names, was, because he would haue such as partake the diuine Sacraments, not to heede the nature of those thinges which are seene, but for the change sake of the names to beleeue the change [Page 167]that is made by grace. For he called it wheat and bread, which by nature is his body; and againe on the other side he called himselfe a Vine: Thus honoring the simbols and signes which are seen with the name of his body & b [...]oud, not by changing their nature, but by adding grace to na­ture.’ And further the same Author in an other place repre­hending the Eutichian heretike saith. Dialog. 2. Incon­fusus. You are caught in your owne net, for the mysticall signes after consecration do not depart from their nature, but they abide in their former substance, form, and figure, and may be seen & touched as before. If they depart not from their nature, if they abide in their former substance, figure, and forme, if Christ changed not the natures, but the names, adding grace to nature; how can the doctrine of transubstantiation, in the iudgement of this writer, stand free from the impeachment of an erroneous innouation?

7. How moderne Authors of the Church of Rome shew the doctrine of transubstan­tiation to be nouell. De verit. corp. & sang. p. 46. And so I find euen by the confession of the learnedst mo­derne Writers, this doctrine is but nouell, and of small anti­quitie, and hath not been beleeued as a matter of faith in the purest ages of the Primitiue Church: for it is well knowne, that before the Councell of Laterane no man was bound to beleeue Transubstantiation, as themselues confesse. Tonstal sayth, It was free for all men, till that time, to follow their owne coniecture, as concerning the manner of the Presence. Scotus and Biel are reported by the later Schoolemen to haue been of minde, That the opinion is very new, and lately brought into the Church, Soto. 4. d 9. q. 2. art. 2. & 4. Suar. tom. 3. d. 5.4. d. 10. q. 2. ad arg. pro prima. sect. 1. and beleeued only vpon the authoritie of the Laterance Councell. And Scotus himselfe saith, We must say the Church, in the Creede of the Laterane Councell, vnder In­nocent the third, which begins with the words, Firmiter credi­mus, declared this sense concerning transubstantiation, to be­long to the verity of our faith. Besides Scotus & Bellarmine con­fesse; Scot. d. 11. q. 3. Bellar. Euchar. lib. 3. cap. 23. Turrec. tract. 13. q. 49. There is no Scripture to conuince it, vnlesse yee bring the Church of Romes exposition, that is to say the Popes authoritie, in whom they thinke the power of the vniuersall Church in determining matters of faith principally resides. Now therefore if this doctrine bee no more ancient than the Councell of [Page 168]Laterane as it is cleare, I oppose against the accurse of the Councell of Trent, the malediction of blessed Saint Paul, a better man than any in the Councell of Trent, who pro­nounceth a direfull Anathema against any that shall teach other doctrine than what he taught; how fearefull a state then doe all Popish Priests stand in, that teach this noueltie of Transubstantiation diametrally, contrarie to the places of S. Paul before cited: 1. Cor. 10.16. 1. Cor. 11.26. Vers. 27. Vers. 28. Euagrius. 4. lib. Hist. c. 35. Niceph. lib. 17. cap. 25. Hiesich l 2. super Leuit. cap. 8. Euseb. lib. 7. c. 8. August. cont. lit. Petil. lib. 9. c. 30. It is well knowne that it was an vsuall thing in former ages, in diuers places to giue the residues of the Sacrament to little children, as Euagrius and Nicephorus haue left recorded to posteritie: Yea and in other places of the Christian world, as Hesichius teacheth; neither hath it beene thought much in former times to giue the bread of the Sacrament into the peoples handes, and sometimes per­mitted them to carry it home, which is a signe that they conceipted not then the doctrine of Transubstantiation, which hath caused it since to be adored, and haue made it a sinnefull act for Lay people to touch the Sacrament, yea and haue brought it to such a fond esteeme, that if a Flie or a Spi­der fall into the wine, or any like thing, which can not with­out vomit, or danger of death be taken downe, the Flie or Spider, or what else, must be taken out and washed as warily as may be in a Chalice, and the Priest must take the ablution, but the Flie or Spider must be burnt. Ibidem eodem cap. Or if a sick man vomit vp the body of the Lord, it must bee taken vp againe as dili­gently as may be, and taken by a Priest, or by some cleane and discreet youth, if the sicke man can not resume it him­selfe.

8. The inconue­niences of ap­prouing Tran­substantiation. Besides, the inconueniences that follow of this doctrine of Transubstantiation, are so many that no man almost out of common sense can admit it, vnlesse bee will fondly suffer himselfe to bee carried away with such a generall implicite faith of the Church of Romes inerrabilitie, whereby he may fall into as many heresies and dangers of seduction, as a blinde man is in danger of falls, if he will only walke by the guidance of an other as blinde as himselfe. Hence it fol­loweth [Page 169]that it must be beleeued, that accidents are without a subiect, whereas the nature of a Sacrament requireth no such matter; like as when the wood is burned, the colour of the wood should remaine alone without a subiect; that Mice that knaw the consecrated Hoast, doe knaw bare acci­dents alone, and thta the glorified body of Christ are subiect to the grinding of teeth. That no worke of God neither of Creation nor of Redemption, is so great as the worke of consecration by the Priest, by which transubstantiation is performed. Whence it is come that the Romish Diuines hold that many miracles together are done in the Sacrament of the Eucharist, whereof Ioannes de Combis reckoneth vp nine, so fond and ridiculous, that it is a wonder any man can beleeue them: as first, In Comp. Theol. verit. lib. 6. c. 14. That the body of Christ is in as much quantitie there, as it was vpon the Crosse, and as it is now in heauen, yet doth it not exceede the bounds of that forme; with all the rest of like nature: Hence to breede a beliefe of this doctrine, the Romish writers tell vs that the Sacrament be­ing lost in a Village of Komele in Germanie, in a Pixe, Caesar. lib. 9. c. 7. it was discouered in a field by the Oxen that did worship it, knee­ling downe vpon the ground, which neither by whips nor cries would not stir out of the place from worshipping their Creatour, till it was taken away by the Parish Priest, who fetcht it away with crosse, candle, and incense, in great reue­rence. They tell also how a certaine woman going to the Communion, reserued the Sacrament, and put it into her hiue amongst her Bees, as one had counsailed her; where­vpon the pretie Bees were so religiously affected to their creatour, that for the fit entertainment of so great a guest, S. Anto. 3 p. sum. tit. 12. c. 8. ff. 3. they built him a goodly Chappell in waxe, with walls, win­dowes, dores, caues, and Altar to rest him vpon, with a bell also; and when the time was come that the honie was to be taken out, the woman raised vp her hiue, and beheld this fine miracle, which caused her with great feare to go and confesse her fault to the Priest, who with his Parishioners carried the Hoast with great reuerence to the Church.

They tell also for a great miracle concerning this doctrine, S. Bonauent. in vit. 8. Francis. Cath. Hist. cap. 5 tit. 13. part. 4. how that S. Francis had a sheepe which ordinarily went to Church, which at the time of Eleuation of the Lords body, that the people might worship it, bended downe his head, fell vpon his knees, shewing all other tokens of worship and adoration, which much moued the assistance to greater de­uotion: They tell further, Ioan. Mefreth. in hort. Reign. ser. de coena Do­mini. that when a woman cast the Sa­crament amongst Swine, they kneeled downe to it, and wor­shipped it; how shee rosted it, and it fell a bleeding; how shee buried it in the earth, and yet still the bloud flowed forth: whereupon moued to compunction, shee beleeued the true body of Christ to be in the Sacrament, and did penance for her incredulitie all the rest of her life. Many other the like incredible fables they haue left recorded to moue men to worship the bread and wine in the Sacrament with di­uine honour due only to God, and so to confirme this nouel­tie of Transubstantiation, the which since there are no Scri­ptures to support it, I can not beleeue it; as also for that the obseruations of the reasons noted in this Chapter, induce me to the contrarie beliefe. Therefore (deare Reader) beware how you beleeue the Romish doctrine, established with such lying signes and wonders; reiecting both Scriptures and Fa­thers to the contrarie; make not a corruptible creature your God and Maker; giue honour and glorie vnto God only, who by his infinite mercies requires it at thy handes, and, as I haue done, renounce all societie in rites, ceremonies, and acts of religion with the Church of Rome, that that of Dauid may be verified both of me & thee, Psal. 1. v. 1. saving: Blessed is the man that hath not walked in the councell of the vngodly, nor stood in the way of sinners, and hath not sit in the chaire of Pestilence: which happinesse thou maiest enioy if thou followest not the vngodlie Councells of Laterane and Trent, in this point of doctrine, if thou continuest not in that Church, and restest not thy selfe vpon that Pestilent chaire of Romes infectious Idolatries.

CHAP. XIIII. Containeth an obseruation about the Sacrament mini­stred but vnder one kinde to Lay people in the Church of Rome.

I Haue read in a certaine Preacher that the Writers of naturall thinges haue left recor­ded, 1 The Sacramēt vnder one kind giueth not life vnto the soule. Petrus Besseus Concep. Theol. fer. 2. maior. Heb that there is a certaine hearbe to bee found vpon the Alpes, hauing only two branches, which is of such a strange natu­rall power and officacie, that the beasts li­uing vpon those mountaines, if they chance to tast but of one of those branches, forthwith they die, but if they eate of both branches, they take no hurt or dammage, but are nourished thereby; Euen so doe I obserue vpon the mountaines of ho­ly Scripture, the plant of the holy Eucharist hauing two branches of bread and wine, by Christs institution, of such nature and qualitie, that if by faith his faithfull flock eate but of one branch, and leaue the other, they perish through he­resie, but if by faith they tast and feede of both branches, that is, both of bread and wine, they feele much good, they are strengthened in the life of their soule, and are much nourish­ed thereby; according to that of Christ: Ioan. 6. Nisi manducaueri­tis carnem filij hominis & biberitis eius sanguinem, non habebi­tis vit am in vobis; Vnlesse you eate the flesh of the Sonne of man, and drinke his bloud, you shall not haue life in you. Whereby I obserue the great danger the Church of Rome standeth in, which will afford here sheepe in the Sacrament only one branch, viz. the bread, and bereaue them of the o­ther branch, viz. the wine; and on the contrarie side the great happinesse of the Church of England, which affor­deth Christs faithfull flocke both branches of the blessed Sacrament, as well Bread as Wine, according to Christes owne institution. This inducement amongst [Page 172]many hath not beene the least, which hath as comfortably drawne mee to the Church of England, as the starre which appeared to the three Sages in the East, guided them in a short space to the presence of Christ, swadled in clothes, and lying in a Crib at Bethlem; hauing in imitation of them now offered vp my three gifts vnto Christ, to be emploied whol­ly in his seruice, my Vnderstanding, my Memorie, and my Will, with all my faculties of body and soule, depending or subiect vnto them, for the propagation of his Gospell, for the demolition of Romish nouelties, and for the manifesta­tion of his vnspeakable mercies shewed vnto me, and the re­formed Churches, in freeing vs from those damnable errors and wicked waies, wherein the Church of Rome leadeth her blinded followers, which fondly shut their eies from the Sunne-shine of truth, appearing in the holy Scriptures, and from the Prophets and Apostles, who like shining starres by their doctrine, recorded in the booke of Gods secrets, would both comfort and direct their soules in the right way to heauen, if flying with humilitie to Christ, and acknow­ledging their owne blindnesse, they would crie out with de­uotion vnto him like the poore blinde man in the Gospell; Domine fac vt videam; O Lord make me to see.

2. Howsoeuer the aduersaries in the Supper of the Lord make no reckoning of the wine, Both formes must be in the Eucharist. which is essentiall to the Sacrament, yet the true faithfull knowing the dignitie and excellent value thereof, will not be so vnmannerly, being in­uited thereunto, as to neglect that which Christ prouideth for them. For being rightly enformed, that as in the great and pompous supper which Cleopatra Queene of Aegypt set before Antonius, there were two pretious iewells and gemmes brought to Antonius, which were esteemed to bee worth two hundred and fiftie thousand Crownes: Euen so in the supper of the Lord, in the blessed Eucharist, which is the great supper prouded in the Church of God for his faith­full friends, there are two iewells of inestimable price, that is, the bread and wine, by meanes whereof the flesh and [Page 173]bloud of Christ, the rich price of our redemption, is conuey­ed vnto our soules; therefore there is no iust cause why the Church of Rome, pretending to bee the chast Spouse of Christ, should be so scornefull of the rich gift of her hea­uenly Spouse, who liberally offereth her both these iewels, as most discourteously to suffer and permit, that the lay peo­ple should be depriued of the one of them, since Christ hath appointed both for them. The practise to be so, is sufficiently knowne to all: and that the doctrine of the Church of Rome is so, also appeareth by the Councell of Trent, saying; Concil. Trident. ses 21. anno 1. If any shall say, that by Gods Precept, or vpon necessitie of sal­uation, all and euery faithfull of Christ ought to take both formes of the most blessed Sacrament of the Eucharist, let him be accursed. And agine, If any shall say, Cap. 2. that the holy Ca­tholike Church was not led vpon iust causes and reasons to com­municate lay men, and Clerkes also not consecrating, onely vn­der the forme of bread, or therein to haue erred, let him be A­nathema. By which it is most apparant, how the Church of Rome doth not onely crosse Christs institution, and disobey his commaundement, but also ouerthroweth the very essen­tiall part of the Sacrament.

3 For first, The ministration of the Sa­crament vnder one forme is repugnant to the essence of the Sacrament there is nothing more essentiall in a Sacra­ment than the matter and forme thereof; as in Baptisme, the water, and wordes: so in the blessed Sacrament of the Eucharist the essentiall parts thereof are the Bread and Wine coniunctim, ioyntly, and the words of consecration of either of them ioyntly, and not diuided; for the Catechisme of the Councell of Trent defineth a Sacrament thus: Cathe. ad Para­chos. A Sacra­ment is a thing subiect to our senses, which by Gods institution hath power, as well to signifie as to effect holinesse and righte­ousnesse. Whereby it appeareth, that the sensible signe, in­stituted by God, is a thing essentiall to euerie Sacrament. Which appeares also b Iohan Viguerius, saying, De sacra. in Ge­ne. c. 16. v. 3 It is necessa­rie that the things which are assumed for the Sacraments, be determined by Gods institution, because that things by their na­turall vertue haue no power of sanctifying. Now therefore, if [Page 174]we consider the matter and sensible signes instituted by Christ for the Sacrament of the Eucharist, Jnstit. c. 16. ff. 3. vers. 1. Thom. 3. p. q. 74. art. 1. Iohannes Vigue­rius telleth vs, That the matter of this Sacrament, before con­secration, is bread and wine, because Christ tooke bread and wine; and Melchisedech, who in his sacrifice figured Christ, offered bread and wine, so Christ did institute it vnder the formes of bread and wine; and very conueniently: First for the vse of the Sacrament, which is eating; for as water is taken in the Sacrament of Baptisme for the vse of spirituall ablution, because corporall ablution is commonly done by water: so bread and wine for spirituall refection, because most commonly men are corporally refreshed therewith. Secondly for signification, because this Sacrament is a memoriall of the Lords Passion, in the which the bloud was spearated from the bodie; so distinct­ly the bread as a Sacrament of the bodie, and wine as a Sacra­ment of the bloud. Thirdly for the effect, in respect of the whole Church, which consisteth of diuers beleeuers: so the bread is made of diuers cornes, and the wine of diuers grapes. Out of this ground it seemeth, that the Iesuit in Rome deliuered in the Schoole the definition of this Sacrament in this manner, which I tooke from his mouth with mine owne penne; which is, De sacramentis tract. 4. c. 1. di­co 3. That the Eucharist is a Sacrament, which vnder the formes of bread and wine containeth the bodie and bloud of Christ, for the nourishment of spirituall life giuen by Baptisme. From all which doctrine I most clearely gather, that bread and wine iointly ministred belongeth to this Sacrament; and that without ouerthrowing the essence of this Sacrament, according to our aduersaries owne Teachers, it cannot be giuen vnder one kind to the lay people: for it is to be giuen to lay people according to the essentiall parts thereof, insti­tuted by Christ: but according to these Writers, the essenti­all parts thereof are bread and wine iointly, as the matter; the forme being the wordes of consecration, iointly pro­nounced ouer either forme, ergo the bread and wine con­iunctim are to be ministred to ther people for the integritie of the Sacrament. Whence it followeth, that the Church of [Page 175]Rome, by the amputation of one forme vtterly crosseth and ouerthroweth the nature of the Sacrament, and so maketh it no Sacrament at all, because so it wanteth an essentiall part thereof. Therefore very iustifiable is his Maiesties asser­tion, when reckoning vp the nouelties of the Church of Rome, amongst the rest he ranketh the amputation of the one halfe of the Sacrament from the People. Praemonit.

4 Secondly, that the doctrine of the Church of Rome doth crosse Christs institution, It also crosseth Christs insti­tution. is also most cleere to any iu­diciall man: for as my Italian master teacheth me, That the Eucharist was instituted in the last Supper, Tract 4. de sa­cra. c. 1. dico 2. after the washing of feet, before the vsuall Supper, the first is a matter of faith out of the Gospell, and it is defined in Clementine Vnico, in the Tridentine Councell, where it sayth, Ses. 13. c. 1. & 2. This is the tradition of the auncient Fathers. Now then, if this be so, we must exa­mine, whether Christ did institute it vnder both kindes, or not: for if he did, then certainely it is also so to be mi­nistred likewise to the people, because hee bid that to be done in remembrance of him which he himselfe did then: his meaning not being to institute two Sacraments of the Supper, whereof the one for the Priestes should consist of two parts or of two kindes, the other for the people but of one. I finde Saint Matthew to record Christs institution in this manner; As they did eate, Iesus tooke the bread, Mat. 26. v. 26.27.28.29. and when he had blessed it, he brake it, and gaue it to the Disciples, and said, Take eat, this is my bodie. Also he tooke the Cuppe, and when he had giuen thankes, he gaue it them, saying, Drinke ye all of it, for this is my bloud of the New Testament, that is shed for many for the remission of sinnes. I finde aso Saint Marke to set it down thus; Mark. 14. v. 22. And as they did eate, Iesus tooke the bread, and when he ahd gi­uen thankes, hee brake it, and gaue it to them, and said, Take, eate, this is my bodie: And also hee tooke the Cuppe, and when hee had giuen thankes, gaue it to them, and they all dranke of it; and hee said vnto them, This is my bloud of that New Testament, which is shed for many. [Page 176]S. Luke records it thus, Luk. 22.19. & 20 And he tooke bread, and when he had giuen thankes, he brake it and gaue to them, saying, This is my bodie which is giuen for you, doe this in remembrance of me. Likewise also after supper he tooke the Cup, saying, This Cup is that new Testament in my bloud which is shed for you. 1. Cor. 11. v. 23 24.25.26 27.28.29 And S. Paule most largely explicates the same Institution, saying; I haue receiued a Precept of the Lord, which I also haue deli­uered vnto you, that the Lord Iesus, in the night when he was betrayed, tooke bread, and when he had giuen thankes, he brake it and said, Take eat, this is my bodie which is broken for you, this doe ye in remembrance of me. After the same manner al­so he tooke the Cup when he had supped, saying, This Cup is the new Testament in my bloud, this doe as oft as ye drinke it in remembrance of me; for as often as ye shall eate this Bread, and drinke this Cup, ye shew the Lords death till he come: Wherefore whosoeuer shall eat this Bread, and drinke the Cup of the Lord vnworthily, shall be guiltie of the bodie and bloud of the Lord. Let euery man therefore examine himselfe, and so let him eat of this Bread, and drinke of this Cup; for he that ea­teth and drinketh vnworthily, eateth and drinketh his owne damnation, because he discerneth not the Lords bodie. Now out of all these places of S. Mathew, S. Marke, S. Luke, and S. Paule, I finde both kindes instituted by Christ, and so inseparably intimated with a copulatiue coniunction, that whosoeuer separateth them, can but most insolently oppose himselfe against Christs institution, and the essence of the Sacrament. What greater pride can there be, than when Christ sayth in expresse words, Drinke ye all of this, as well as eate the bread, than with the Church of Rome to contra­dict him, teaching the people onely to eat the bread, and not drinke the wine? Or what greater presumption, than so rude­ly to thwart S. Paule? who calleth the institution of the Sa­crament a Precept, which he deliuereth to the people, speci­fying both formes of bread and wine, commaunding as well the receiuing of the wine to be drunke in remembrance of Christ, as the bread to be eaten; and therefore if the one bind [Page 177]lay people, the other also doth as strongly oblige them, espe­cially since S. Paule in another place sayth thus; 1 Cor. 10.16.17. The Cup of blessing which we blesse, is it not the communion of the bloud of Christ? The bread which we breake, is it not the communion of the bodie of Christ? for we that are may, are one bread, and one bodie, because we doe partake of one bread and one Chalice. The Church of Rome taking away the participation of the Chalice, in ministring the Sacrament to lay people onely vnder the forme of bread, maketh S. Paule to speake false, who ioyneth both formes together with a coniunction co­pulatiue, shewing that we are many one bodie, because wee participate of both, making vs all one. And it is here to be noted, how the Bibles printed amongst our aduersaries, doe varie about this Text, and may be suspected, that they haue played Legier du maine with the Bible, as well in their last corrected Latine as in the Greeke concerning this Text, for in them both (of one Chalice) is left out, and yet in an olde Manuscript which I haue now in my hands, and in another Bible printed at Paris in the yeare of our Lord 1583, the text is, That omnes quidem de vno pane & de vno calice partici­pamus, We all partake of one bread and of one Chalice. Where­by it is more than probably to be feared, some notorious imposture hath beene committed in leauing out the Chalice in the latest vulgar editions. So that now all these places of Scripture being iudicially weighed, the amputation of one part of the Sacrament seemeth not onely to controll Christs owne institution, but also his absolute commandement.

5 Besides, that it is a meere noueltie, It is also a no­ueltie. Lib. de Eccles. obseruat. c. 19. p. 388. Thom. in 1. Cor. 11. lect. 5. & 6. Aeneas Sil. Hist. Bohem. c. 52. Bellar. de Eueha­lib. 4. cap. 26. not grounded vpon antiquitie, is most apparant to all that rightly examine the matter, for at the first the people receiued the cup as well as the bread; afterward (sayth Micrologus) the Romane Order commandeth the wine also to be consecrated, that the people may fully communicate; and this was approued by many learned Writers. Yet in time the Councell of Constance, See. 13. ff. item ipsae, forbad it, and then all of the Church of Rome began to change their mindes. Afterward the Councell of Basil re­leased [Page 178]the decree of Constance to some, as to the Bohemians; and the Councell of Trent confirmed it againe. Ses. 21. c. 2. Whereby it is apparant, that the moderne Church of Rome hath swarued in this point of faith from which it beleeued formerly, and since it began to be the seat of Antichrist. The most ancient Liturgies in their owne forme shew, Cyril Cath. my­stag. 5. Liturg. Marci pag. 62. Thom. p. 3. q. 80. art. 12 q. 3. Hom. 16. in nu. 1 that the people receiued the wine as well as the bread. And Caietane sayth, This cu­stome endured long in the Church; and that they had mini­string cuppes for the nonce to serue the people with wine, which none will denie. Origen sayth plainegly, Christian peo­ple were accustomed to drinke the bloud. And S. Cyprian, How doe we make them fit for the cup of Martyrdome, Epist. 2. if first we doe not admit them by the right of communication in the Church, to drinke the cup of the Lord? The same Author, or another as ancient, Serm. de coena Dom. in another place sayth, The Law doth prohibit the ea­ting of bloud, the Gospell commaundeth that it be drunke. That the Chalice also was vsed in S. Ambrose his time, himselfe sheweth, Apud Theod. 5. Hist. 15. In 2. Malach. speaking to Theodosius; With what boldnesse wilt thou partake with thy mouth the cup of precious bloud? S. Hie­rome sayth in expresse tearmes, The Priestes which make the Eucharist, and distribute the bloud of the Lord to the people. And Paschasius sayth, Super cap. 15. Drinke ye all of this, as well the ministers as the other beleeuers. Apud Gratian. can. Comperimus de consecrat. dist. 2. Gelasius sayth, We finde that some recei­uing onely the portion of the sacred bodie, abstaine from the cup of sacred bloud; Who doubtlesse (because I know not by what superstition they are taught to be obliged) either let them receiue the entire Sacraments, or let them be expelled from the entire Sacraments, because the duision of one and the same mysterie cannot be without grat sacriledge. All which places doe most liuely expresse the faith and practise of the ancient Church to haue beene otherwise than it is now in the present Church.

6 Is it not a lamentable thing to see, Obserue well this Councell Ses. 13. that the Councell of Constance confesseth, That Iesus Christ instituted and admi­nistred the Sacrament vnder both kinds, and that in the Primi­tiue Church this Sacrament was receiued by the faithfull vnder both kinds: And yet against Christs institution and the practise [Page 179]of the Primitiue Church, the same Councell most blasphe­mously complaineth, That in some parts of the world some rashly presume, that Christian people ought to receiue the Sacra­ments vnder both kinds; and thus censures it to be presumpti­on and rashnesse to follow Christ. Of the Fathers of that Councell, with the Pope himselfe, I may well say, Concilium inierunt vt caperent Iesum in sermone. Exod. 7. But as the Serpent of Moses deuoured the Serpents of the Sorcerers, so Christ will ouercome the malice and craft of such wicked counsellors. It is a folly for our aduersaries to say, That when Christ said, Doe this in remembrance of me, he spake onely to Priests; for then it would follow, that the lay people may be debarred of both kinds: and it is as impertinently obiected, that the Apo­stles were Priests, therefore Christs Precept, Drinke ye all of this, belongs to Priests onely, for then the Primitiue Church did amisse, and S. Paule the Apostle also, who deliuered the Supper to the lay people, without amputation of either kind, in such manner as he had receiued it of the Lord. My conclusion vpon the pre­cedent obser­uation. Now there­fore, vpon due consideration of all the premisses, finding the Church of Rome to adulterate the word of God, to ouer­throw the nature of the Sacrament, to goe against the do­ctrine of the Primitiue Church, and to checke most impu­dently Christs owne institution, cursing them that beleeue as Christ teacheth, and doe as he commaundeth, in drinking as well of the Cup, as in eating the Bread of the Sacrament, without diuision or amputation, I see no ground of faith to warrant the doctrine of the Church of Rome in this case; and therefore it is to be feared (vnlesse God shew her the greater mercie) for all her maledictions and curses, to the terror of poore simple Christians, shee her selfe will one day inconsolably tast of the bitter cup of Gods wrath and indig­nation, which vpon the suddaine will be poured vpon her, to her vtter ruine and destruction; and shee that hath so much afflicted and tormented others, will find it true, that Horren­dum est incidere in manus Dei viuentis, It is a horrible thing to fall into the hands of the liuing God.

CHAP. XV. Containing an obseruation of the Pardons and Indulgen­ces which the Peope annexeth to Crosses, Graines, and Meddals.

I Haue obserued in reading the liues of Saints a storie worth the noting, 1 of Iohn the Bishop of Hierusalem, Metaph. in vita S. Epiph. Laurent. Surius, 12. Maeij. who hauing with his honors changed also his minde, being surprised with extreame couetous­nesse, he grew to heape vp great store of treasures beyond all reason or measure: which Saint Epiphanius vnderstanding, endeuoured to draw him to some liberalitie towards the poore: but he who pre­ferred his gold before all other workes of charitie, cared not for the poore. Epiphanius seeing this, obtained of him a certaine summe, more by force than by loue, which he di­stributed amongst the poore with great ioy. Few daies af­ter the Bishop redemanded againe his money with great importunitie, vnto whom Epiphanius gaue good wordes, promising to repay him soone after: but the Bishop was not contented, but vsed him with some violence, vttering iniuri­ous speeches against him, calling him impostor and cosener. Epiphanius nothing troubled, spit in his face, wherewith in­stantly strucken blind, he fell to the ground; whereupon at length he acknowledged his fault, crauing pardon. Then Epiphanius shewed him into what a gulfe of couetousnesse hee was plunged, & putting his hand vpon his head, restored him his right eye againe; who praying him to restore him also his left eye, the holy man refused it, to the end he should be al­waies warned by that marke, euer after to vse more mo­destie, and more carefully to auoid that plague of couetous­nesse. In this example (courteous Reader) you haue a liuely [Page 181]representation of the Bishop of Rome his insatiable auarice, now that hee is come to such temporall greatnesse in this world; and consequently of the spirituall blindnesse, where­with God hath strooken him for the same, not suffering him to see the light of truth, but to runne head-long into diuers inextricable heresies, as a iust punishment for such his greedy desires; for the nouelties, which are now broched in the Church of Rome, were not knowne till this hateful sinne of auarice tooke hold of the Popes, Indulgences grounded vp­pon the coue­tousnesse of Popes. and drew them to employ their studies more in gathering together temporall wealth, than the riches of Gods graces, and true knowledge of the Scriptures. For hence and from this source only hath flowed diuers points of doctrine, now currant in Rome, more tending to the amplification and enlarging of his tem­porall Kingdome, than the Kingdome of Christs Church amongst which the doctrine of Pardons and Indulgences is not the least profitable for the filling vp of the Popes cofers, and giuing contentment to his auaricious desires, arguing the great spirituall blindnesse God hath permitted him to fall into in punishment of the detestable sinne.

2. Indulgences disproued by their definiti­ons. Now this obseruation hauing auerted my minde from the Church of Rome with diuers others, and laied open vn­to my soule, the most foule abhominations of that Church, for the better explication of her erroneous doctrine concer­ning Indulgences and Pardons, I must shew thee (curteous Reader) how this auersion grew in mee by the examination and studie of truth. First, I beganne to examine the true nature of these Romish Indulgences and Pardons by the definition of them, which I found in Cardinall Bellar­mine to be thus expressed. Lib. 5. de poenit. cap. 2. ‘Indulgences (saith he) are the remissions of paines, which are to be endured after the re­mission of faults, granted vnto the faithfull for a reasona­ble cause by the high Bishops out of a Fatherly lenitie and condescention. Ioannes Viguerius the great Scholler of Spaine calleth Indulgence: Ioan. Viguer. In­stit. Christi. cap. 16. vers 29. A distribution of the trea­sure, or an application of the penalties of the supereroga­tion [Page 182]of Christ or of his Saints, for the remission of paines due for passed sinnes, made by him, that ruleth the Vni­uersall Church, with iudgement of discretion. Siluester their best Summist for cases of conscience, defineth it thus. The Ecclesiasticall Indulgence, Siluest. verb. Jndulgentia. num. 3. is a donation of some thing taken out of the spirituall treasure of the Church, made vnto a sinner that hee may satisfie God, the credi­tour of his paines.’ Thus these learned men of Rome write of the nature of Indulgences. Whereupon first I note out of Bellarmine, that these pardons are not to bee granted without a reasonable cause, and according to Viguerius with iudgement of discretion; yet notwithstanding this is contradicted by Emanuel Sa the Iesuite, who saith: ‘That some say an Indulgence giuen without cause is of value; Verbo Indulgen. num. 1. Bonauent. 4. d. 20.2. part. q. vlt. Solu. 4. d. 21. q. 2. art. 2. others doe not onely require a iust cause, but such a cause as is proportionable to the Indulgence. I, but Sa himselfe peremptorily affirmeth; I thinke no doubt to be made of an Indulgence giuen from the Pope.’ Where I note this man to be more the Popes Friend than the rest, who whether the Pope with iust cause or without iust cause graunt an Indulgence, hee approues it; and fur­ther I obserue a great difference amongst the Romish Wri­ters in this point, and therefore no credit to bee giuen to those that so much disagree in the cause why Indulgences should bee graunted. Secondly, I note out of Siluester, that the subiect of Indulgences is a sinner, I meane, as hee saith, it is graunted to a sinner; and yet this see­meth to bee contradicted by him and others; who saith: Hee that is not in Gods grace obtaineth not Indulgence. Sil. Lerb. Indulg. 5. Tho. 3. p. q. 27. art. 1. Solu. 4. d. 21. q. 2. a. 3. Adrian. 4. de In­dulgent. col. 13. Concl. 3. Thirdly, I obserue moreouer, that whereas the Pope graunteth Indulgences oftentimes, both from sinne and paine, which now is growne ordinarie, hee crosseth the Doctrine of these Authours, who in the definition of an Indulgence, make mention onely of remission of paine, and not of the sinne, for according to their owne Doctrine else where, both mortall, and veniall sinnes [Page 183]are taken away by the Sacrament of Penance, as the pro­per subiect and matter of their Sacramentall absolu­tion.

3. Now for the establishment of this doctrine of In­dulgences, The Scripture abused about Indulgences. they haue no Scripture, as farre as I can per­ceiue, of any force, which hath made the Reformed Churches to tearme these Papall Indulgences, pious frauds of the faithfull, inuentions, and impostures; and his Ma­iestie discouering as much, iustly to reckon them amongst the trash depending vpon Purgatorie, To Christ. Mon. f. 43. not worth the tal­king of: yet doe they not sticke to bee so presumptuous as to alleage Scriptures most indiscreetly for their do­ctrine, as namely Ioannes Viguerius doeth, as if hee had got a great victorie against the Reformed Churches in this point, prouing the name of Indulgence to bee found in the Prophet Esay, his wordes (which he citeth) are these. Notwithstanding to conuince their ignorance, Instit. Christ. c 6. § 6. vers. 19. and vnbrid­led boldnesse, wee must shewe the name Indulgence, ex­presly to bee found in the sacred Letters, in the same sense the Church vseth: And this chiefly in Esay the Prophet, where in the Person of Christ hee saith. The Spirit of the Lord vpon mee, in that hee hath annointed mee. Hee sent mee to announce vnto the meeke, to heale the con­trite of heart, to Preach Indulgence vnto Captiues, re­leasement to those that are shut vp: and so it can not bee denyed, that the name of Indulgence in the sacred Letters is not to bee found. And that Esay wrote according to the intention which the Church vseth, Christ the Lord, hath declared in S. Luke, where it is said, Luc. 4. that when vpon the Sabaoth hee entred the Synagogue of Nazareth, hee rose vp to reade, and the Booke of the Prophet Esay was deliucred vnto him; and turning the Booke he found the place where it was written; the Spirit of the Lord vpon me, for that he hath annointed me, hee hath sent mee to Euangelize to the poore, to heale the contrite of heart, to Preach remission to Cap­tiues: behold how the name Indulgence, Christ interpreteth [Page 184]remission. But of what Indulgence spake Esay? truly of sinnes, for the pardoning and remitting of which, Christ was sent by God the Father; and because in sinne there are two thinges, to wit, the fault and the paine, the remission of the fault, and also the remission of the paine, is rightly called Indul­gence. But the Church as is said taketh Indulgence for the application of penalties of supererogations, of Christ, and his Saints, by which paines are remitted; therefore nothing is more manifest than that the name of Indulgence is found in the sacred Letters, according to the intention which the Church vseth. Here I see a braue proofe of a vaunting Spaniard, who with his Spanish Brauadoes thinks to haue conquered, but I beleeue when hee shall haue found the strength and truth of his encounterers, whom hee termeth Heretiques; if he were now aliue, he would say as I 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 [Page 185]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 Ʋrban the [Page 186]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; Ʋrban 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 Ʋiguerius 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? Pardons 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; [Page 187]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 [Page 188]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, 1 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 scare­crowes 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 [Page 190]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 [Page 191]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 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 [Page 192]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 effē ­tiall 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 [Page 193]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 [Page 194]they say most impudently: Matth. 23.2. that, for [do Penance] they translate [Repent] charging Protestants to corrupt the Greek it selfe which they pretend to transtate; is not this a shamelesse impudencie? considering that the foresaid Arias Montanus following the Greek translateth as Protestants do, Aries Mont, in Matth. 3.2. poenitemi­ni, repent yee, out of the Greeke word [...]. Why is he permitted in the Church of Rome, if his translation be cor­rupt? or if his be good, why should Protestants be condem­ned for corruption in that place, and the former?

5 But the Angelical Doctor proceedeth to proue penance to be a Sacrament by impertinently alleaging a place out of S. Luke; Vbi supra art. 7. sed contra Luc. vlt. It was behoouefull for Christ to suffer, and to rise from death the third day, and penance to be preached in his name, and remission of sins to all people. In which text, if you consider the words following, you shall find that he speaketh of such pe­nance & remission as began at Ierusalem; according to Mon­tanus, who translateth [...], incipientē beginning at Ieru­salem. Now I pray what was the penance & remission of sins beginning at Ierusalem? it is cleere in the Acts of the Apostles what it was: for after S. Peter had ended his first Sermon, the hearers were compunct in heart, Act. 2 37. & asking S. Peter with the rest of the Apostles, what they should do, S. Peter answered Poe­nitemini, repent ye (as Arias translateth out of the Greek) and let euery one of you be baptised in the name of Iesus Christ for the remission of sins; Ʋers. 38 therefore fondly and weakely doth Thomas apply the place of S. Luke, the plaine words of the Gospel, to proue a Sacrament; for I trow no Popish writer will say that the repentance beginning at Ierusalem vpon S. Peters sermon before Baptisme receiued, was a Sacrament; for they all hold that their Sacrament of Penance taketh away onely sinnes after Baptisme. And the same Angelicall Doctor himselfe saith; Tho. Aquin. part. 3. quaest. 84. art. 6. ad 2. that Penance which goeth before Baptisme, is not the Sa­crament of Penance. Hence appeareth the first error of Tho­mas Aquinas and Viguerius holding penance to be a Sacra­ment.

6 Now secondly, Auricular con­fession not in­fti [...]uted by Christ as an es­sentiall part of a Sacrament. I find most cleerely that auricular confes­sion [Page 195]by the penitent to a Priest made, by a particular enume­ratiō of al a mans sins according to their numerical & distinct kinds, is by no place of Scriptures to be proued, nor was insti­tuted by Christ as an essential part of a Sacramēt, howsoeuer the Councell of Florence call Penance a Sacrament, and the materiall parts thereof the acts of the Penitent: and Lucius the third calleth confession a Sacrament: Cap. ad abolen­dum de Haereti­cis. De sacra Poenit. lib. 1. cap. 15. But how shall this be true, saith Bellarmine, if it belong not to the essentiall part of the Sacrament? As for those Scriptures which Bellarmine allea­geth for confession as a part of his Sacrament of Penance, they are very impertinently alleaged; first I find that he af­firming the three parts of Penance to be Contrition, Con­fession, Bellar. de sacra poenit. lib. 1. c. 11. and Satisfaction; and to prooue Confession to be a part of Penance, Numb. 5.6.7. citeth a place out of Numbers, which is this; The man or woman when they haue done all the sinnes which vse to happen vnto men, they shall confesse their sinne; which place according to the meaning can haue no refe­rence to the Sacrament instituted in the law of grace; for heere mention is made of acknowledgement and confessi­on to God, or of some publique act of iniustice to a mans neighbour, which is to be satisfied by restitution, as the words following doe expresse. And therefore if the mea­ning of this place belong to Penance as a Sacrament, it will follow, that then it was a Sacrament of the old Law also, Vbi supra. and not a Sacrament onely of the new Law instituted by Christ. Againe, a second place for his Confession as a part of his Sacrament of Penance, he citeth as if he cared not what he said, a place of Dauid, saying to God; 2. King. 24.10. Peccaui valde in hoc facto: which is most ridiculously applied, be­cause there Dauid confesseth not to any Priest but to God. Ionas 3.5. A third place hee citeth out of Ionas the Prophet to the same purpose, And let them crie to God in fortitude: which place is meant of importunate prayer to God for pardon for their sinnes; which he wrestes to Confession; so hee wresteth also the prayer of the Publican, Luke 18.13. O God bee mer­cifull vnto mee a sinner; which hee saith belongeth to con­fession. [Page 196]Now the iudiciall Reader, if hee marke well the force of his argument and the end, shall easily see that the Cardinall doth verie impertinently alleage these places, for though these places do somewhat make in generall for the acknowledgement which a man ought to make of his sinnes to God, yet they nothing make for that auricular confession which the church of Rome teacheth is to be made to a Priest. For he there going to proue that Contrition, Confession and Satisfaction, are acts of the vertue of Penance, will needs in­fer thence by necessarie consequence, that therefore they are parts of actuall penance, vnder the nature of a Sacrament for the remission of sinnes, which in truth is one of the most ridi­culous arguments, and such a prophanation of the sacred word of God, as I neuer read the like: and I wonder how such an illation could be inferred from such a premissie by so learned a man. If it were true that a certaine Hampshire Recusant calumniously reported of me not long since, to one of his Maiesties housebold, viz. that I was distracted, and out of my wits, and therefore no maruaile if I were be­come a Protestant: I verily thinke I could scarce make a more witlesse argument, or with lesse iudgement alleage Scriptures, then their learned Cardinall the chiefe pillar of their Church heere hath done. But I hope that almightie GOD (vnto whom I often say with the most zealous and humble affections of my heart, Da mihi intellectum Domme & scrutabor legem tuam, Giue mee vnderstan­ding, O Lord, and I will search thy law;) will preserue me from such sinister vnderstanding, and giue mee such iudge­ment as may daily discouer the like impostures against truth, and GODS holy word, and free the truth of Gods cause from many of their disgracefull calumniations, which can issue from no other source then the Diuell the Au­thour of lyes, whose implacable hatred and malice will neuer cease against the true Church of GOD to stirre vp such lying children as will imitate his owne wicked nature.

[Page 197]7 As impertinently as this text, Another im­pertinent allegation. 2. Cor. 5.18. the Cardinal alleageth an other for proofe of the Romish auricular confession out of S. Paul to the Corinthians, he hath giuen vnto vs the ministe­rie of reconciliation; and he hath put in vs the word of recon­ciliation: for Christ therefore we are Legates. O God, O hea­uen, Verse 19 O Angells, O all yee men liuing vpon the earth, come and iudge whether the learned Cardinall doe rightly applie this place of Saint Paul, or not? I will not iudge my selfe, I will only oppose what lieth in Saint Paul going before, and following these passages cited by him. Can this place bee meant of absolution after a particular enumeration of sins to man, if you consider what Saint Paul saieth before; Be­holde, Vers 17. & 18 all things are made new, but all of God, who hath re­conciled vs vnto himselfe by Christ: where it appeareth the chiefe meanes of reconciliation is by Christ, as it is said in the nineteenth verse, Verse 19 Not imputing vnto them theyr sinnes; and the ministeriall meanes of reconciliation by the Cleargie, doth it not appeare to bee by preaching the word and exhortation, and not by any power to absolue after auricular confession? for the Apostle after he had said; Hee hath giuen vs the ministery of reconciliation, and hath put in vs the word of reconciliation: Doth hee not shew the meanes of this ministeriall reconciliation, to bee by prea­ching and exhorting? God working it so, and no other­wise by them, when hee saieth; For Christ therefore wee are Legates, God as it were exhorting by vs. Who foorth­with performeth this ministeriall office and duetie of recon­ciliation, saying; For Christ wee beseech you bee reconciled to God. Ʋerse 20 Now heere if wee may beleeue the Apustle Saint Paul, iudge whether Christ be not the chiefe cause by not imputing to sinners their sinnes; and surther, whether the Priest be heere expressed to be the ministeriall cause, other­wise than by way of exhortation; concluding, Him that knew no sinne for vs hee made sinne (that is, Verse 21 as the Rhemists note, Vpon this place a Sacrifice for sinne) That wee might bee made the iustice of GOD in him. Iudge yee now therefore out [Page 198]of all these places, whether the Cardinalles allegation of Saint Paul make anie thing for auricular confession, or not, as it is a part of the Romish Sacrament of Penance.

8 A third place of Scripture alleadged for auricular con­fession by Cardinall Bellarmine, is taken out of Saint Iames, chap. 5. where it is said; Confesse therefore your sinnes one to another; and pray one to an other, that yee may bee saued. Which place doth neither make for Auricular Confession, nor for absolution by the Priest; for immediately before Saint Iames imputes the remission of sinnes to prayer in Faith, saying; The prayer of Faith shall saue the sicke, and our Lord shall lift him vp, and if he bee in sinnes they shall bee remitted him. Againe, the wordes seeme not to import that Auricular Confession the Church of Rome vseth, for they are spoken as well of the Priest, who is to praie, as of the sicke, for a mutuall and reciprocall prayer each one for the other; now the Priest is not by Auricular Confes­sio to confesse to Lay people that hee may bee prayed for, for according to the Papists, that Confession is for absolu­tion onely; but this Confession Saint Iames speaketh of, is meant of such a Confession, as ioyned with prayer a man may bee saued by it; and that which in the Romish sacra­mentall Confession saueth a man, is the absolution of the Priest, who as a Iudge giueth a iudiciall sentence of pardon, which is the forme of the Sacrament of Penance, and not as a suppliant prayeth for his neighbour, which is onely in­timated by Saint Iames: neither is it apparent that Saint Iames meaneth more by this text, than mutuall Confessi­on of them who haue trespassed one the other; and there­fore may bee thought right well, that he meaneth in these words no more than Christ did concerning reconciling our selues with our brother offended, that so the offerings of our prayers to God may bee acceptable one for an other, when hee said, Matth. 4.25. Goe first to bee reconciled to thy brother, and then comming thou shalt offer thy gift.

9 A fourth place which I discouer most miserably and [Page 199]fondly wrested by Cardinall Bellarmine, A text mise. rably wrested. 1. Iohn 1. verse 9 is out of the first Epistle of Saint Iohn, where hee saieth; If wee confesse our sinnes, hee is faith full and iust for to forgiue vs our sinnes, and to cleanse vs from all iniquitie: whereupon he saith; Vbi supra. Hence is Sacrament all Confession probably gathered: but it may more truly be said; Hence is Confession of our sinnes to God most clearely to be gath ered, and the other most probably confuted, For first the wordes, Hee is faythfull to forgiue our sinnes, is spoken of GOD, and not of anie Priest, as may appeere by the wordes following, if wee co [...]nfesse not to GOD; If wee shall say that wee haue not sinned, Verse 10 wee make him a lyar, and his word is not in vs: By which it is cleare, that Saint Iohn also speaketh heere onely of Con­fession in generall to GOD, as also may appeere by the wordes before, If wee shall say, that wee haue no sinne, wee seduce our selues, and the truth is not in vs. Secondly, that by this confession is meant that which wee ought to make to GOD, is euident by the Rhemists, who for the better vnderstanding of this place doe referre vs in the inner margent to the third booke of Kings, chap. 8. verse 47. and to the second of Paralipomenon chap. 6. verse 36. both which places make against Auricular Confession; the first mentioning prayer to God and acknowledgement of sinnes one­ly in generall. Peccauimus, iniquè egimus, ininstè gessimus; Wee haue sinned, wee haue done naughtily, we haue be­haued our selues wickedly: The second place also expres­sing as much almost in the very same wordes. Whereby it appeareth how much the Cardinall abuseth this Scripture, and wresteth this Text against all right sense and mea­ning, which cannot possibly be applied for the iustifying, of his Auricular Confession. Now therefore finding by due search and examination, that none of the places of Scripture cited by Cardinall Bellarmine, the chiefe Pillar in this our age of the Romaine faith, doe prooue eyther Au­ricular Confession to bee necessarie to saluation, or to be truely anie materiall part of Penaunce, as a Sacrament [Page 200]instituted by Christ Iesus, it followeth as a most certayne truth, that the Church of Rome hath most grossely erred in defining the number of Sacraments to bee seauen, cur­sing all those which shall holde and maintaine the contra­rie. Which curse and threatning of the Church of Rome no man hath cause to scare, that esteemes of S. Pauls curse vpon those that shal teach other doctrine than wha the taught, or that findteh himselfe lesse surprized with the feare of mens threatnings, than with the feare of God, who can cast our soules into hell fire.

10 And in very truth, Diuers Au­thors shew au­ricular confes­sion not to be ancient. Socr. li. 5. ca 19. Tripartit. hist. lib 9. & 35. Sozom. li. 7. c. 16 Niceph. libr. 12. cap 28. Wald. tom. 2 de saora. ca 141. Dom à Sot 4. dest. 8 q 1. Henriq sum. pag 325. And [...] Orthodox expl c. pag. 663. B [...]ron tom. 1. ann 56. nu 28. Homil 22. ad pop. Antioch. when I looke backeward vppon the beginning of Christianitie, as by the Scriptures I finde no such doctrine of auricular Confession to Priests, as a thing necessary to saluation, so doe I finde it a nouell do­ctrine, not agreeable to Antiquitie, but to haue had be­ginning after the planting of Christianitie: For Nectarius the Bishop of Constantinople; Put it downe in his Church, and all the Bishoppes of the East did the like in theirs: This the learned est Writers of the Romaine Church know well e­nough and acknowledge, rayling vpon Nectarius for so doing; as Andradius and Baronius doe: which is a signe that the refourmed Churches reiecting confession, breake no commandement of God, but follow the example of the primitiue church that refused it. This seems to be most cleare by S. Chrysostome, saying; This is wonderfull in God, that he not onely forgiueth vs our sinnes, but neyth [...]r doth he disclose them, or make them knowne, neyther enjorceth he vs to come foorth and teil them; he requireth no more but that we speake to him alone, and to him alone confesse our faults. It is not likelie that these learned and holie Bishoppes would thus haue done and also taught, if Auricular Confession with a numerall accompt of euerie particular sinne to a Priest had beene generally receyued as an essentiall part of pen­nance, necessarie to saluation in theyr times. I doe finde by diuerse that there is scarce anie kinde of thing which causeth more scandall vnto the Cleargie it selfe, than this [Page 201]Doctrine of particular enumeration of sinnes; For a certaine Writer saith: ‘Religious men themselues in no thing sinne so much as in dissembling confessions. Alua. Pelag. de planot. Eccles. lib 2. art. 28. p. 255. For scarce or seldome at all doe they confesse otherwise then in generall termes, naming no great sinne. What they say one day, that they say the next, as if euery day they sinned alike. Yet this abuse is nothing to that the same Author addeth, saying: That it was an ordinarie practise for the Priests to commit execrable villanie with the Women at confession, as if they were the Sonnes of Eli, Art. 127. pa. 111 rauishing wiues, and deflouring maides in the Church, Art. 2. pag. 83. and com­mitting Sodomie with yong men; with other stuffe then this, affirming That the Church was made a stewes.’ I finde further that an other Romish Writer saith: Art. 2. & 73. & 83. Cornel. Agrippa. de vanit. c. 64. ‘I could by many examples fresh in memorie shew how fit this confession is for bawderie: for Priests, Monkes, and Nunnes haue this speciall prerogatiue, that vnder pre­tence of religion they may goe vp and downe, when, and whither they will; and vnder colour of confession talke with anie woman, whom they oftentimes entertayne but homely, closely they goe to the stewes, rauish vir­gins and widdowes; yea manie times, which my selfe haue seene and knowne, runne awaie with mens wiues, and carrie them to their fellows; and hereby whose soules they should gaine to God, their bodies they sanctifie to the Diuell.’

II. [...]isconueni­ences ouer­throwing auri­cular confes­sion. Many other proofes might be alleaged of the incon­ueniences of auricular Confession, as by opening such sinnes by women or yong men, as the very hearing of them striketh impression in the Priests, and many times engendreth such occasions of temptations to them, as they haue no power to resist them: besides, euen to the penitents also some sinnes into which they may fall by humane infir­mitie, may bee of that nature that they can neuer haue the heart through bashfulnesse to confesse them, and then fol­low vnperfect confessions, and after continuall remorse, [Page 202]and perplexities of minde, which make their whole liues irkesome vnto them, drawing them into the remedilesse gulfe of desperation; especially when the sinnes are such in weake natures, as the Apostle Saint Paul himselfe thought vnfit to bee named, which are fitter to bee ope­ned to GOD than to Men. Therefore no man can well thinke that auricular confession is a soueraigne medicine for sinne, which often is an occasion of much sinne. No doubt IESVS CHRIST, and the Apostles, were as care­full to preserue men from sinne as the Pope can be, and yet they neuer prescribed this medicine. For certes, whosoeuer feareth not to commit sin in the presence of God that seeth all men, will as little blush to confesse it after their manner to a Priest, whom they may deceiue; and hee that regar­deth not the law of God, will care as little for the Priests absolution; the feare of God, and awe of his truth, be­ing of more force to bridle our sinnefull nature than the pollicie of man: so that to conclude, obseruing this auri­cular confession not to be an essentiall part of Penance, nor to haue any warrant in the word of God, nor to bee an­cient doctrine without beginning since Christ and his A­posses, nor to bee agreeable to reason in respect of many inconueniences that ensue of it: it followeth that Penance is not a Sacrament, instituted by Christ, and consequently that there are not seuen Sacraments instituted by him, as the Church of Rome teacheth: and therefore I could no longer bee frighted with the Excommunication of the Councell of Trent, against those that should denie this doctrine; like those qui trepidant timore vbi non est timor; Who tremble for seare, where there is no cause of feare.

12. Strange sables deuised for the pr [...]ose of auri­cular conies­sion. I remember a notable fable worth the relating, deuised to breede feare and terrour for want of totall con­fession into the eares of a Priest, which is recorded in diuers Writers of the Church of Rome, of which two one of them was Penitentiarius to the Pope, a man of great [Page 203]learning and good life; and the other, to wit, the yongest ‘was a simple vnlearned man. In mag. Spec. ex­emplor. dist 9. p. 531. Guil. Pip. tr. 1. super Conc. c. 13. ex lib. qui dicitur Scala coeli. It happened that these two trauailing abroade together, were lodged at a cer­taine Castle where a great Ladie dwelt, that had com­mitted Adulterie, nay Incest, with one of her owne Kinne. Who out of the shame shee had conceiued, for hauing committed so enormous an offence, remained for the space of eleuen yeares without going to confes­sion to her Curate, who entertaining this religious cou­ple, and obseruing them in their carriages to bee ver­tuous and grane, and not to haue any acquaintance with her, and considering that perhaps they might neuer come againe to her house, shee thought shee might doe well to make her 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 [Page 204]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 [Page 205]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, 1 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 [Page 207]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 held, that all men besides Christ alone, deriued from Adam, doe contract ori­ginall sinne from Adam. Now if this be a matter of faith, that all haue contracted sinne from Adam, shall it not be a­gainst faith to hold, that the virgine Marie did not contract sinne from Adam? What? did she not deseend from Adam by the line of corporall generation? Or is there any Scrip­ture or reuciation to the contrarie? Is there any exemption of this Virgine? No curtainely: Nay, I dare confidently af­firme, that it would haue been a great discomfort to this holy Virgine, not to haue been partaker of that seet redemption by Christ, which others were partakers of. If shee were not partaker of the benefit of redemption, why did shee say, 1. Luc. 47. Magnificat anima mea Dom et exultauit spiritus m [...]us in Deo salutarimeo: My soule doth magnisie the Lord, and my spirit doth reioyce in God my Sanior? How could it be true that God was her Sauior, vnlesse it were by Christ? of whom wee read in S. Mathew, Ipse saiuū faciet populū suū à peccatis eorū; 1. Matth. 21. He shall sane his people from their sinnes. If she had onely been preserued from originall sinne by extraordinarie priui­ledge, she would haue said, that she did reioyce in God her preseruer: therefore in that she said she reioiced in God her Sauior, according to the phrase of Scripture, it is right well inferred, that shee acknowledged her selfe saued from origi­nall sinne by Christ, whom shee had thus conceiued by the helpe of the holy Ghost, without the seede of man, to saue people from their sinnes, & so consequently her selfe, calling [...]im her Sauior. If it be true that S. Paul sayth, Ephes. 2. Eramus omnes silij irae, we were all the children of wrath; and sivnus pro om­nibus mortuus est, if one died for all; ergo omnes mortui sunt, 1. Cor. 2. v. 14. & 15. [Page 208]therefore all died; Et pro omnibus mortuus est Christus, and Christ died for all, it necessarily followeth, that the vir­gine Marie was also a child of wrath by originall sinne, through Adam; and that Christ, who did for all, died also for her; or else how can it be verified, that he died for all? If my illation is not to be credited herein, Thomas of Aquin may be demaunded his opinion, and he will be found to agree with me herein; Tho. 3. p.q. 27. art. 2. in corp. his wordes are these: The sancti­fication of the virgine Marie cannot be vnderstood before giuing of soule or life, for a two-fold respect. First, because sanctification, of which we speake, is no other than a cleansing from originall sinne; Cap. 12. de diui. Nomi. parum à principio. for holinesse is perfect cleanenesse, as Dio­nysius sayty: but sinne cannot be clensed but by grace, where­unto the reasonable creature is onely subiect: Therefore be­fore the infusion of the reasonable soule, the blessed Virgine was not sanctified. Secondly, for that since onely the reasona­ble creature can haue sinne before the infusion of the reaso­nable soule, the fruit conceiued is not obnoxious to sinne. And therefore by what meanes soeuer the blessed Virgine was sanctified, before giuing soule or life, shee should neuer haue incurred the blot of originall sinne: and so shee should not haue stood in neede of redemption or saluation, which is by Chris, of whom it is said, Matth. 1. He shall saue the peo­ple from their sinnes. But this is inconuenient, that Christ should not be the Sauior of all men, as wee reale in the first to Timothie, the fourth: Therefore it resteth, that the sanctifi­cation of the blessed virgine was after shee receiued soule or life. Here then it is apparant, that this their Angelicall Doctor held the virgine Marie to be obnoxious to origi­nall sinne, because the sanctification he speakes of (as him­selfe sayth) is a cleansing from originall sinne; as also for that he sheweth, that it would haue beene inconuenient for her not to haue incurred the blot of originall sinne, because then shee should not haue stood in neede of re­demption. So that I thinke it is hereby plaine by the Scrip­tures, according to Thomas Aquinas vnderstanding, that the [Page 209]virgine Marie was conceiued in originall sinne: and there­fore this doctrine is a point of faith.

3. Hence I obserue farther, The disagree­ment in the Church of Rome about the virgine Maries con­ception. Ban. part. 1. pag. 75. De consecratione d. 4. firmissime. nu. 12. pag. 101. vpon more serious conside­ration of the doctrine, holding the contrarie, how much the late Diuines of the Romish Church, especially the Iesuites, doe swarue from former Diuines, who taught the virgine Marie to be conceiued in originall sinne. Bannes acknow­ledgeth, that all the Fathers with one consent held the vir­gine Marie to be conceiued in originall sinne. And Turre­cremata sayes, That almost all the Schoolemen held the virgine Marie had originall sinne; yea, that is the common opinion a­mong the famousest of them, and he hath colleced an hun­dred of that minde. I obserue a notable contradiction a­mongst some Romane Writers in this point. Cardinal Bel­larmine indeede commeth neere the truth, when he sayth, To affirme that the blessed virgine was conceiued in originall sinne, Bellar. de stat. peccat. l. 4. c. 15. is not against faith. He had said well if he had said, it is de side, it is a matter of faith: for is not that a matter of faith which is plaine by the expresse word of God, as I haue shewed? Yet others say shee had no originall sinne, Almain. potest. eccles. c. 16. Clicto. super Da­mas. l. 3. c. 2. Frac. Titl. Io. 2. and that it is a point of our faith so to beleeue, and that it is impietie to thinke otherwise. Now if they say true, then doe they make the Cardinall an Heretike, when in the second conclusion hee affirmeth, That the blessed Virgine is piously thought to haue beene conceiued without originall sinne by the singular pri­uiledge of God. Is that thing to be but piously beleeued, which is a point of our faith, as the former said? Or is not that thing against faith which is contrarie to that propositi­on, which they say is a point of faith, and that it is impietie to thinke otherwise? But in verie truth, omitting the con­tradictions of their writings about this doctrine, if we looke but into the institution of the Feast of the Virines concep­tion, which they keepe euerie yeare, we shall finde it verie nouell, in respect of antiquitie, and such occasions thereof, as are vnfit to ground their doctrine vpon, contrarie to all antiquitie.

[Page 210]4. To. 1. c. 4. tit. 1. p. 6. Anthonie d'Aneroult in his Historicall Catechisme sheweth, how the Feast of the Conception of the Virgine Marie was instituted, which he recounteth in this manner: ‘ William the Duke of Normandie, An apparition whereupon this doctrine was grounded, and the Feast of her Con­ception first instituted. a man fearing God, af­ter he had conquered England, and reformed the 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 [Page 211]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 [Page 212]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 A­quil [...]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 [Page 213]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, and to attribute more vnto her then will stand with the nature of a pure Creature, and de­rogate from her that most blessed benefit of her Redempti­on by Christ. And further consider, that if the appro­bation but of one heresie argueth infidelitie, and sheweth no true faith in other points, as the Church of Rome teacheth; then are they, who are led with this er­rour, no true beleeuers at all.

CHAP. XVIII. Containing an obseruation of the honourable state of Marriage prehibited by the Church of Rome to Priests, who by Gods Law may lawfully liue in it: and allowed to those who by Gods Law can not liue together without Incest.

AMongst all the fearefull dangers where-with the life of man is enuironed, I How miserably the Church of Rome is illu­ded by Satans wily suggesti­ons. by reason of the continuall outward assaults, and hidden am­bushes of our three Enemies, the World, the Flesh, and the Deuill: It is certaine that none of them can be more difficultly auoided, or hardly re­sisted, than those of the Deuill, who being least apparent, with greater subtletie can deuise his plots, and slily conuay them with faire outward pretences vnto their designed ends, than the other two can, who by their outward appearances and shewes, either of Beautie, Riches, Pompe, or sensuall Preasures, may bee discouered, and with the more facilitie preuented, or foiled. The reason hereof is, because the De­uill hath a knowledge surpassing mans knowledge, and hath power so great that there is none vpon earth may bee com­pared vnto it; by the first be knoweth how to deceiue man; by the second hee is most able to performe the intentions of his deceiptfull nature. Hence hee appeared to Eue in Pa adise in the disguised shape of a serpent by GODS permission, that thereby were may learne how much his craft is to bee feared: The Seraphicall Doctor of the Church of Rome noting as much, Bonauen. in breuiloquio, part. 3. cap. 3. when hee said. It was the pro­uidence of God that the Deuill in tempting should assume the forme of a Serpent, that his craft might not only bee discou [...] ­red, but also that by that likenesse the wilinesse of the Deuill [...] tempting might bee knowne to all the children of Adam. [Page 215]Hence also bee appeared to our mercifull Redeemer in the Wildernesse, as Saint Augustine, and others thinke, vnder the shape of a R [...]igious man, that hee might the more craftily tempt him, saying: Si filius Deies die vt la pides isti panes fiant; If thou art the Sonne of God say that those stones bee made bread: Where, saith Vega, Didacus de la Ʋega. tom. 1. Dom. in Qua­drag. Iob 41. You may see how the Deuill vnder the shew of pietie, hideth his malice. Therefore well said Iob of the Deuill: Quis reue­labit faciem indumenti eius? Who shall reueale the face of his garment? as if hee should say; it is a difficult thing to reueale the Deuills countenance; for hee often chan­geth his countenance to deceiue men, and being full of fraude and malice hee vseth often to change his counte­nance, and vnder the colour of some pietie and vertue to hide himselfe. Which craftie imposture of the Deuill is not more liuely in any one thing to bee discouered than by his suggestions to the Church of Rome, which vnder the colour of chastitie, and for greater perfection, hee hath guilefully induced to make a prohibition of Priests marriages, which the law of GOD doth not forbidde, thereby giuing occasion of farre greater abuses against chastitie, than otherwise could haue happened, to the dishonour of God, to the scandall of the Church, and to the ruine of infinite soules, who being debarred of the lawfull and honourable remedie of marriage, appointed and approued by God himselfe, through the weakenesse of humane nature fall into such abhominable impurities, as are not to be named. Neither only hath the Deuill cun­ningly vnder this pretence deceiued the Church of Rome like a slie Serpent, but also by too high a conceipt and estimation of her selfe an other way, euer praising her au­thoritie and preheminence of Ecclesiasticall iurisdiction, by a sinister interpretation whereof shee soareth so high aboue her selfe in equalitie with God, that hee hath en­duced her out of her pretended fullnesse of authori­tie and power, to dispence with Marriage in those [Page 216]degrees of affinitie, as GOD himselfe hath prohibited. The doctrine of both which points are so repugnant to the holy Scriptures, and so crossing th [...] practise of the first ages of the Church, as nothing can be more.

2. The prohibiti­on of Priests marriages is not agreeable to the holy Scriptures. Genes. 2. vers. 18. For first, the prohibition of Priests marriage, can no way stand with Gods truth, reuealed in the holy Scriptures. For first, it is apparent that marriage is an institution and or­dination of God himselfe, instituted before the fall of man, as appeareth in Genesis, where it is written: It is not good for man to be alone, let vs make a helpe like vnto himselfe. Which place of Scripture Cardinall Bellarmine most impetitinently wresteth in citing it, De Matri. Sa­cram. lib. 3. c. 2. to proue marriage to bee a Sacrament of the new Law, instituted by God for that purpose. If this place proue it to bee a sacrament, it will follow that it was also a Sacrament in the old Law, which were in­conuenient, and against the whole current of Romish Do­ctors. Thomas Aquinas teaching out of Saint Augustine; That the Sacraments of the old Law are taken away, S. Thom. 3. part. q. 61. art. 4. sed contra. August. contra Faustum. lib. 19. cap. 13. tom. 6. Thom. in corp. vbi supra. be­cause they are fulfilled: and others are instituted, in power greater, better for profit, more easie to performe, fewer in number. And further Aquinas himselfe teacheth: It is behouefull there should bee other Sacraments in the new Law, wherewith the thinges should bee signified that went before of Christ, besides the Sacraments of the old Law, by where future thinges were foretold. Bellarmine to proue his purpose should shew where in the new Law it is instituted as a Sa­crament: for as Thomas Aquinas saith, marriage, as it is or­dained for the procreation of children, 3. p. q. 42. art. 2. in corp. which was necessarie before sinne, was instituted before sinne: but as it affordeth a remedie against the wound of sinne; it was instituted af­ter sinne in the time of the Law of nature; but as it repre­senteth a mysterie of the coniunction of Christ and the Church, it hath had an institution in the new Law, and according to that institution, it is a Sacrament of the new Lawe. By which Doctrine of Thomas Aquinas, first saying that it hath had an institution in the newe Lawe, it is [Page 217]cleare to be very absurdly cited by Bellarmine for the insti­tution of marriage before, to prooue it to be a Sacrament: and secondly, that this Doctor himselfe committeth a great ouetsight in affirming it to haue had an institutiō in the new Law, whereby it is a Sacrament; since neither hee nor a­ny other can shew any such institution. But it followeth by him notwithstanding, that as I my selfe haue cited the a­fore said place of Genesis, it well prooueth the state of mar­riage to haue beene ordayned by GOD. For which (as the Scripture saith) a man shall forsake his father and mo­ther, Verse 29 and hee shall cleaue vnto his wife, and they shall bee two in one flesh.

3 Which first institution was renued by Christ, when he said, Haue yee not read, Diuers reasons grounded vp­pon the Scriptures for the approbation of priests mar­riages. Matth 19. Hebr. 13.14. that hee which did make from the beginning, made them male and female, and hee said, for this cause man shall leaue father and mother and shall cleaue to his wife, and they two shall be in one flesh. That therefore which God hath ioyned together, let no man separate. And the same Institution is Declared to be honourable among all men, and their bodies vndefiled: if therefore among all men, then also among Priests; if it were honourable for respect of the Author that ordained it, which was GOD himselfe, why shall it not also bee honourable for his Priests? If it were honorable in the time of innocencie before it was decayed, why should it not be honorable in the time of grace, where­in man is repaired, as wel for Priests as others; if it were ho­nourable because it was ordained in Paradise, the happiest place of the world, why shall it not also be honourable in the Church of Christ amongest Church-men, who honour God in the happiest places, that is, in the Churches orday­ned to Gods honour? besides, since God the Sonne honou­red the state of mariage with his presence at Canaan of Ga­lilee, where hee wrought the first miracle that euer he did, turning water into wine, with his praiers, comparing the kingdome of God to a wedding; and holinesse to a wed­ding garment.; why should wee thinke that Christ will not [Page 218]be well pleased that his Priests should honor that state with their owne persons: is not increase & multiplication of chil­dren, which is one principall end of marriage, as honorable a blessing in Priests as in others? or, is not the inconueni­ence of solitarinesse signified in these words, It is not good for man to bee alone: that is, without a helpe and comfort, which is an other end of marriage, as fit for Priests, as for Lay people [...] or, is it not as fit that Priests should haue a re­medy for fornication, aswel as other men? taketh their pres­hood from them the nature of men? or can their dignities in the Church of God giue them leaue to liue lasciuiously in a single life? are all Priests assured, that during their liues, they shall alwayes enioy the gift of continencie? or is it ab­solutely in mans power, to haue it, or not to haue it? why then doth S. Paul say, Quipotest capere capiat: he that can take it let him take it; no no, they haue as much neede of such a helpe as any other. How comes it that many, yea most of the Clergy in the country of Liege, and diuers other places keep concubines? what is the cause that most of the Priests of Brittaine, haue also their bedfellows liuing in the house with them in the state of whoredome, but their want of mariage? whence so many de [...]ourings of virgins, so many fornicatiōs, so many adulteries, so many bestialities recorded by diuers authors amōg Clergy men in the church of Rome but the want of this remedie instituted by God, practised in the old Lawe by the holiest, as Henoch, Noah, Abraham, Dauid, Ezechiel, Aaron, and other high Priests, approoued by Christ, called honourable by S. Paul amongest all men? What, is not the doctrine of S. Paul to be approoued, who alloweth the marriage and the bed vndefiled to all men, ex­cluding none when he saith: 1. Cor. 7.2. Because of fornication let euerie man haue his owne wife? Here we see marriage is prescribed a remedy for euerie man.

4 And if wee looke into the practise of the Primitiue Church, The new Te­stament ma­keth for the marriage of Priests. we shall find the same remedy to haue beene vsed without checke or controule. May we thinke that S. Paul [Page 219]excluded Priests when hee said; 1. Cor. 9. It is better to marry than to burne. Doth his Doctrine debarre Priests of marriage when hee saieth; If thou takest a wife, thou sinnest not. 1. Cor. 28. Doth not Saint Paul sharpely reprooue them that shall forbid marri­ages when hee saieth; In the latter dayes some shall depart from the faith, and shall giue heede vnto spirites of errour, Note this. and doctrines of diuells, which speake lies through hypocrisie, and haue their consciences burned with a hot yron, forbidding to marrie? 1. Tim. 4.1.2, 3. By diuers of my former Chapters I haue shewed the Church of Rome to haue departed from her former faith; now it is apparent they teach doctrine of diuells, be­cause they forbid Priests to marrie, and teach the Doctrine to bee good. Is it to bee thought that Saint Paul did not allow Priests to marrie, when hee said, A Bishoppe must be vnreprooueable, the husband of one wife, hauing children vnder obedience with all honest 1. Timoth, 3.2.4. And when hee said; Let Deacons be the husbands of one wife, and such as can rule their children well, and their owne housholde 1. Ti­mothy 3.12. Can it bee said that Saint Paul doeth not ap­prooue marriage in Priests and Deacons, when he allow­eth them one wife, children, and housholde to haue care of? What may bee probably inferred vpon the wordes of Saint Paul to the Philippians the last chapter, translated by the Rhemists thus; I beseech thee my sincere companion. By oc­casion of which words Cardinall Bellarmine saith, that it is more probable Saint Paul had no wife, Clem. Alexand. 3 stromat. Ignatius epist. ad Philadelph. against Clemens Alexandrinus, and Ignatius in some Editions, who holde he had a wife; which standeth well with the translation of the Church of England saying; My faithfull yoake fellow; I will not stand much vpon this place, leauing the probabili­tie thereof to the Reader. But sure I am that Saint Peter had a wife; for Saint Matthew saith, Matth. 8.14. That our Sauiour entred into Saint Peters house and sawe his wifes mother. I trow this is plaine enough that he had a wife. It is left also recorded, That Philip the Euangelist which was one of the s [...]auen Dea­cons, had foure daughters virgins which did prophesie. Acts 21.8, 9. Ignatius [Page 220]the disciple of Saint Iohn Euangelist writing to the Phila­delphians, Ignat. ad Phi­ladelph. maketh report, That Peter, Paul, and other A­postles were married. Clemens Alexandrinus writing against those that reprooued marriage, Ecclesiast. hist. libr. 3 cap. 3 [...]. amongst other things spea­keth thus; ‘What doe they reprooue the Apostles? Peter and Philip had wiues, and they gaue also their daugh­ters in marriage to men. Neyther doth Saint Paul the Apostle thinke much, in one of his Epistles to make men­tion, or to giue salutation to his consort ( Philippians 4.) whome hee therefore denieth himselfe to carrie about, that hee may bee the more ready to preach the Gospel, (1. epistle of Saint Paul to the Corinthians.) And againe in the eight Booke of his worke he saith; They say that Saint Peter, when hee sawe his wife led vnto martir­dome, he reioyced in the grace of Election, and at her returne vnto her owne house, and cryed out vnto her, when shee was ledde, and calling her by her name, said; O wife, remember the Lord. Such were the marriages of Saintes, so perfect was the affection of the Blessed.’ Thus hee who liued about the yeare of our Lord God, one hundred ninetie and seauen, in the time of Commodus the Emperour. By which Doctrines and Examples in the A­postles times it is very euident, that Priests and Bishops had wiues.

5 In the Canons of the Apostles it is decreed thus; ‘A Bishop or Priest shall not, The marriage of Priests proued by anci­ent Councels Dist 28. canon. Si quis. vnder the colour of Reli­gion, cast away his owne wife: But if he doe reiect her, hee shall bee excommunicated; but if hee shall per­seuere, hee shall bee depriued. Which Canon is re­lated in an other place.’ The most renowned generall Councell also held at Nice, in the time of Constantine the Emperour, about the yeare of our Lord GOD three hun­dred and thirtie, where were likewise assembled three hundred and eighteene, whereof also mention is made in the Tripartite Historie and elsewhere. In the which Cau­tion was made with full consent of all the Fathers, Not to [Page 221]prohibite Subdeacons, Deacons, Lib. 2. cap. 14. & dist. 31. can. Ny [...]en. Sya [...]d. Priestes or Bishoppes from sleeping with their wiues; lest by that meanes a yoake should bee imposed vppon them, which might bee a cause of fornica­tion. In which bufinesse Paphnutius, who being himselfe single, and most famous for leading holinesse of life, and power of doing myracles, laboured and obtained verie much. Againe, as in succeeding Ages some at Rome would haue induced Priestes and Deacons vnto single life, or to abstinence from their wiues, and went about to make Lawes to this purpose, so in the yeare of our Lord God, sixe hundred seauentie and seauen, the sixth generall Councell was gathered at Constantinople, in the time of Constantine the fourth, whereat there were present two hundred foure score and nine Bishoppes, for which cause some will haue it of the same authoritie with the E­uangelicall Bookes; in which Councell some things con­cerning the marriage of Priestes were decreed, making mention of them who at Rome laboured much in that mat­ter: the words of the Councell are recorded in the corpes of the Connon Lawe in these verie wordes: Dist. 31. can. quoniam in Ro­mam. For as much as wee vnderstand it to be deliuered in the order of the Romane Canon, that those who are ordained Deacons or Priests, shall not accompanie with their wiues; we following the ancient Ca­non of Apostolicall diligence, and the constitutions of holy men, will indeed haue legall mariages to be of force, in no case dissol­uing their marriages which their wiues, nor depriuing them of fa­miliaritie together in fit season. Whosoeuer therefore shall bee found worthie to be ordained Deacon, or Subdeacon, or Priest, such shall in no case be prohibited from ascending to such degree, for cohabitation with his wife, neither likewise shall they be con­strained at the time of their ordination to professe chastitie. And forthwith sentence is pronounced against those that shall pre­sume againt this in these words. If therefore any shall presume against the Apostles Canons, to depriue any Priests or Deacons from the company and communion of their legall wife, let him be deposed; likewise the Priest or Deacon who for religions sake [Page 222]shall expell his wife, let him be excommunicated: and if he shall persist in this, let him be deposed. The same sixt Sinode decreed as appeareth in the Canon law; That the Priest who liueth not in lawfull marriage, Dist. 28 Canon. Presbiterum. should abstaine from his office. Now when I obserued thus in the Canon of the generall Councel, mention to be made of the Canon of the Apostles, which I haue before rehearsed, and also the constitution of the Ni­cene Councell; and with the generall consent of the Coun­cell of Constantinople, those to be condemned, excommuni­cated and deposed, that would defend the Romane Canon, or compell any to keepe it; I could no way satisfie my selfe how the mariage of Priests prohibited now in the present Church of Rome is not flat against these ancient generall Councels; If Bellarmines assertion be true, That a Councell is an assem­blie of true Iudges, De Concil. lib. 1. cap. 18. lib 2. de Concil. authorit. cap. 1. whose decrees are necessarily to be followed: As also againe, if it be true; That by the Catholike faith wee are to hold, that generall Councels confirmed by the high Bishop, cannot erre neither in faith nor manners: As Bellarmine in ano­ther place affirmeth; what excuse can the Church of Rome pretend to free her selfe from disobedience to the aforesaid Councels, and dischrge her selfe from heresie in not belee­uing what the Councels, confirmed by a high Bishop, and by the Christian world acknowledged. The cited ancient Coun­cels alloweth Priests marriages; the late Councell disallow­eth them; therefore the best conclusion that any man of iudgement can make hereupon, is that the former are to be embraced, and the latter to be reiected.

6 I cannot but wonder to see how the Church of Rome swarueth from the marke of antiquitie in prohibiting or ma­king a law to restraine Priests from the lawfull estate of wed­locke. Proofes of an­tiquitie for the marriage of Priests. I find that one Dionisius Bishop of the Corinthians, who flourished in the time of Antonius Verus, that is about the yeare of our Lord 164. as Eusebius relateth, Euseb. Eccles. hist. lib. 4 cap. 23. wrote an E­pistle to the Gnosians, in the which he warneth and entrea­teth Pynitus their Bishop, not to lay heanie burdens vpon the shoulders of his disciples, nor to intimate vnto his brethren the [Page 223]necessitie of enforced chastitie, whereby the infirmitie of many shall be end angered. Concerning the which, Pynitus wrote backe vnto Dionisius, embraced his good aduice and coun­sell, and withall entreated him to send him whatsoeuer other spirituall food what strong and sound. I haue noted likewise that Origen who succeeded Clement in the Schoole of Al [...]x­andria, Origen. hom. 25. in Matth. about the yeare two hundred, as Saint Hierome wit­nesseth; expounding th Gospell of Saint Matthew, hath left these words toposteritie against the commanders of sin­gle life. The Lord reprehendeth (saith he) such teachers, who only doe not which they say, but also cruelly and without mercie not according to the estimation of euery hearers strength do en­ioyne things aboue their power, as namely, who forbid to marrie, and who compell from that which is expedient, to immoderate vncleannesse. I haue read also that Gregorie Nazianzen, Gregor. Nazian. Bi­shop, for the funerall of his father who was a Bishop, and of his Gorgonia, that he made most learned sermons, in which it is manifest to be seene, with what holinesse the Bishops and Ministers of the Churches liued in the state of wedlocke. I find further that Saint Iohn Chrysostome vpon those words of Esay, I saw the Lord sitting; Chrysost. hom. 4. speaketh most honorablie of the marriage of the Apostles and Apostolicall men. Who al­so saith in another of Saint Philogonius, that he was an aduo­cate, In orat. de S. Philogonio. but afterward was made a Bishop, and in time of his being Bishop, had a lawfull wise and a daughter. I obserue also that Saint Hierome seemeth to insinuate, In 6. cap. Pauli ad Ephesios. that till his time Bishops and Priests were married, according to the A­postles meaning. Let Bishops and Priests reade this (saith he) who bring vp their children in ecular learning, and make them to reade Comedies, and to sing the lasciuious writings of Iesters, being bred vp perhaps with Ecclesiasticall reuenues. And a­little after: Heli the Priest himselfe was holy, yet because he in­structed not his children in all discipline and correction, he fell downest it to the ground and so died. Distinct 37. Canone legunt. Which words are to be seene in the Canon law. I find also Saint Ambrose to say, that the integrity of the bodie is to be wished for by vs, which of coun­sell [Page 224]I perswade, Quaest. 32. ca. 1. integritas. and not out of power do command. For virginitie alone is that which may be perswaded, and may not be comman­ded, it is a matter rather of wish then of precept. Which words do not a little t [...]xe them, that enact lawes to make men liue single liues: neither are Saint Chrysostomes words vnlike vnto those of Saint Ambrose, Hom. 10. in epist. ad Iimoth. who treating of the marriage of Priests, speaketh most plainly, saying: It is lawfull for him that will, honestly to embrace marriage: for as riches doe diffi­cultly lead into the kingdome of heauen, yet many rich men haue often entered thither: euen so marriages, though they haue ma­ny difficulties in them, yet they may be so vsed, as not to be any impediment to perfection of life. Who in another place spea­keth more plainly vpon those words of Saint Paul; Whosoe­uer without fault is a man of one wife; Chrysost hom. 2. in epist. ad Tit. saith thus, The Apostle intendeth to stop her mouthes of Heretikes, that condemne mar­riage, shewing that thing to want fault, yea to be soprecious, that therewith also any bodie may be promoted vnto the holy seat of a Bishop. I find further that Primasius a disciple of Saint Augu­stine as some hold, where the Aostle prescribeth what kind of children, Bishops children ought to be, doth not obscure­ly handle this matter, Primas. super verba Apostoli. when he saith; He that hath not knowne how to instruct a few children, how shall he gouerne so many chil­dren of God, that is, all the people? Neither are Histories of antiquitie wanting to proue the marriages of Priests. Eusebi­us hath left recorded; that Polycrates Bishop of the Ephesi­ans maketh mention of seuen of his predecessors, Euseb eccles. Hist. lib. 5. c. 24. of whom he was borne, who in order were Bishops, and himselfe to haue been the eight. Whose words also Saint Hierome re­porteth, who liued in the timne of Seuerus. In lib. de scripto eccles. Hist. eccles. lib. 6. cap. 42. The same Author likewise hath left recorded that Cheremon Bishop of Nilus, a towne of Egyyt, with his aged wife was banished for Christ; which Author maketh mention also of diuers other married Bishops. I haue found that Spiridion Bishop of Tremithunth, a husband-man also in the Bishopricke of the Cyprians, Hisotr. Tripartit. lib. [...]. cap. cap. 10. and a shepheard of sheepe, had wife and children, neither, for that was he the lesse famous for Diuine matters. I haue read also that [Page 225] Eupsychius of Caesaria in Capadocea Priest, Histor. tripartii. lib. 5. cap. 14. when hee was but newly married, at that time to haue ended his life, with a glorious martyrdome. Many others might be alleaged, and this was the custome of the ancient Church; in the East many out of their owne free will, euen Bishops abstained, Tripartit. hist. lib. 9. cap. 38. and ma­ny of them also in time of their Bishoprickes by their lawfull wiues had children. Neither was it the custome in the East, but also in the West Church Hilarie Bishop of Pictauia is well knowne, and is reported by many to haue been married. The words of Damasus are plaine, who saith, Exquadam E­pist. ad diuum Hieron. Os [...]us Pope was the sonne of Steuen a Subdeacon. Boniface Pope was the sonne of Iucundus Priest, de titulo fasciolae; Agapetus Pope the sonne of Gordian Priest; Theodorus Pope, the sonne of Theodorus Bi­shop of the citie of Hierusalem: Siluerius Pope, sonne of Hor­mista Bishop of Rome: Deusdedit Pope, son of Iucundus Priest; Felix the third, a Romane, sonne of Felix Priest, who was his father; Gelasius an Africane, was borne of his father Va­lerius Bishop, and many other are found who haue gouerned the Apostolicall sea, that were borne of Priests. Thus much saith Damasus Pope, who was Bishop of the Church of Rome a­bout the yeare of our Lord 380. and a little after Gratianus ad canonem Cenomanensem addeth that they were borne in lawfull marriages which then were euery where free for Priests. I omit to speake of Nicholas the first, who would not trou­ble the Bulgarian Priests for marriage, but suffered them quietly to liue in that estate; Rescriptum eius ad Bulgaros: dist. 28. canone consulendum. who liued about the yeare of our Lord 866. And so I ouer-passe many other Popes after his time, who were sonnes to Bishops and Priests, as might easily be proued out of Platina who writeth their liues. By all which proofes both out of holy Fathers, and ancient Hi­storiographers I find the state of marriages iustifiable before God and man.

7 Now when the law came in that debarred them of this priuiledge and honorable estate, it is easily to be discouered, The Prohibiti­on of Priests marriages, when it came into the Church of Rome. to haue bin in the time of Siricius the Bishop of Rome; 380. yeares after Christ: before which time it was beleeued and [Page 226]practised, that Priests might haue wiues as freely as other men, and Siricius was the first that forbad it. I find first that before his time Priests exercised their functions being mar­ried men, Aduers. haeres. verb. Sacerdot. haeres. 4. asis acknowledged by Alphonsus who writeth; that in the Primitiue Church it was obserued, that he which was ma­ried might be promoted to Priest-hood, though it were not re­quired of him that he should first be married, & he addeth that this eustome preuailed till the times of the Nycene Councell. And diuers other writers affirme, Scot. 3. d. 37. Cost. Enchir. pag. 51. that in the most ancient times of the Church, and after the Apostles death they had their wiues. And I obserue that hee was the first that forbad Priests to marrie, Greg. à Valent. tom. 4. d sp 9. q. 5. punct. 5. §. 1. Dist. 82. plurim. Inuent. lib. 5. cap. 4. Dist. 84. cum. in preterito, gloss. §. qui Sacrament. Index expurg. 381. uum. 261. Naucler. tom. 2. generat. 137. Jnuent. lib. 5. cap. 4. Sigebert. an. 1074. Lambert. pag. 201. & 207. Auentine in Annal. lib. 5. Naucl [...]r. vol. 2. ge. 36. Baron. an. 174. Sigon. reg. Jtal. lib. 9. an. 174. pag. 448. pag. 460. by the decree thereof extant in the Canon law, as also by the confession of Polydor Virgil; and the Glosse vp­on the Canon law, saith: Syricius brought in the continencie of Priests and Deacons, yea some affirme that of old, before the time of Siricius Priests might contract marriage. This Glosse Pius Quintus the late Pope hath commanded to be wiped out, because it makes against the present doctrine of the Church of Rome: but Nauclerus saith in effect as much, that Syrīcius commanded Deacons to be continent. But although Pope Syricius began this matter, yet as Polydor Virgil saith; It could neuer be effected, that their marriage should be taken away til Gregory the seuenth came to be Pope in the yeare 1074. Which thing when he attempted in Germany, he was oppo­sed against as one that brought in a new eustome neuer receiued before. Auentine writeth, that in those daies Priests had wiues openly as other men bad, and begate children, their wiues being called by aseemely name, Presbyteresses. And when the Pope forbad them marriage, this to many Bishops and other learned and good men seemed a new doctrine, and a pestilent heresie as euer troubled any Christian kingdom. And he saith the Bishops of Italy, Germanie and France met together, and for this cause decreed, that he had done against Christian pietie, and deposed him, for that among diuers other things, he diuorced men and their wiues, denying such as bad their lawful wiues to be Priests; whē yet in the meane time he admitted to the altars whore-mon­gers, [Page 227]adulterers and incestuous persons. Fast. lib. 1. Mantuan saith that Hilarie a Fench Bishop was married, and that in his time it was lawfull. Sinesius the Bishop of Ptolomais writeth thus of himselfe: Epist. ad Enopt. & Niceph. lib. 14. cap. 55. The sacred hand of Theophilus hath giuen me a wife, and hereupon I testifie vnto all men that I will neither for­sake her, nor yet as an adulterer keepe her company, but I will pray God to send mee by her many and good children. Atha­nasius reports, that Bishops and Monkes liued married, Epist. ade Dra­cont. Epist. 321. Pius 2. apud Plaitn. in vita. and had children. And Pius Secundus saith; It is better for a Priest to marrie then to burne, though hee haue vowed not to marrie. And moreouer, that there bee many reasons to for­bid Priests marriage, but more to allow it. But no maruaile that this restraint was made by the Pope, since the prohibi­tion of marriages is a plaine marke of Antichrist, who should bring in the contempt of women; for after that the Pro­phet Daniel had said that Antichrist should persecute the ho­ly teachers, and the pious beleeuing people, Daniel 11. and should ex­alt himselfe aboue all God, hee addeth; Hee shall know no­thing of the God of his Fathers, and hee shall know nothing of the loue of women, and of euery God, and that hee shall mag­nifie himselfe aboue all things. Which version agreeth with the Hebrew truth, and with the seuentie Interpretors and Aquila. Therefore let not any man oppose that, which is carried about, and in which it is read; Hee shall bee in the concupiscences of women. Where Saint Hierome himselfe in his Comentaries vpon Daniel, interpreteth this sentence thus; That Antichrist shall counterfeit chastitie to deceiue many. By all which it is manifest, that this law restraining Priests from marrying, is a noueltie brought into the Church by Popes by degrees, and a great wrong vnto the state of marriage, which I haue shewed to be honorable in all. This I could exemplifie by the abuses come into the Church by this restraint, both in former ages, and in this present age wherein wee liue. If this law had not been, it is likely that Matthaeus Parisiensis would haue had no cause to leaue recorded vnto posteritie, that a Cardinall did all the day [Page 228]in a Synode heere in England inueigh against the marriages of Priests, Matth. Parisan Henric. primum. who at night was taken in bed with a strumpet; there are too many to bee found as carnall as this Cardinall. If this law of the Pope had not restrained Priests from mar­rying, occasion would neuer haue been giuen for a Gen­tleman in Wales this last yeare to haue written vnto Ma­ster Birkhead the Arch-priest, complaining of a Iesuite, who by the heate of the powder-treason was thought to be dri­uen into Ireland, where he got his owne kinswoman with child; neither would many the like abuses bee complained of in diuers, if the wicked restraint of marriages, which is in truth the very doctrine of Diuels, had neuer been made and inuented? Gentle Reader pardon mee if these obscaeni­ties offend your eares, I may as well relate truthes in iusti­fication of true doctrine against the Church of Rome; as that Church both by reports and printed bookes may dis­gorge multitudes of lies against the reformed Church of England, your deare countrey. I do not this of any delight I take to walke in the wayes of sinners, bt onely to discouer the wickednesse of their doctrine by such their wicked fruits: as iust punishments inflicted by Gods permission that they may see their errors, and forsake their wicked wayes. Now therefore since it appeared vnto me by these premises, how the Church of Rome against the law of God, against the practise of the purest ages, to the scandall of the Christian world, through Satans craft vnder pretence of chastitie restrained Priests from lawfull marriages, I could not re­maine in the communion of that Church, lest by Gods per­mission in time I might also be partaker of her iust punish­ments.

8 And as I was moued to abādon her by reason of this illu­siō whereby the diuel maketh her his; The Church of Rome al­loweth of in­cestuous mar­riages. so was I no lesse moued by the cōsideration of her doctrine permitting such mariages to be lawful in such degrees, as som of their own teach to be prohibited by the law of God & nature; as namely, by suffe­ring one brother to marrie his brothers wife, when the other [Page 229]is deceased. For so doth the Pope by dispencing in this case, which notwithstanding is iustly to be reprooued, as I proue out of Ioannes Ʋiguerius the learned Bishop of Spaine, who ‘deliuereth his Doctrine thus; It is a doubt, Io. Viguer. Instit christ ca. 16. § 7 vers. 9. non mo­dicum. not of small importance, whether the Pope can dispence in the first degree of the first kinde of Affinity, that two brethren may successiuely haue the same wife, or two sisters the same husband. It seemeth that hee can not, because the Pope cannot dispence in the Law of Nature. But the first aforesaide degree of Affinitie is prohibited by the Law of Nature: (Thou shalt not reueale the turpitude of thy Brothers wife, because it is thy turpitude) for that as Rabbi Moyses saith, the Lawe giuen in that place, ex­cludeth onely those persons from marriage, who are to conuerse and dwell together, amongst whom the one is to keep the others pudicicitie: and so only he excepteth them, which by the law of nature are excepted from ma­trimony, since the text brings a naturall reason, saying; Be­cause it is the turpitude of thy brother: And the refore herein the Lawe is not figurall, but morall; and no dis­pensation can be made of morall precepts. And of this o­pinion S. Thomas seemed to bee, for hee saieth, In. 4 dist. 39. q. 1 art. 3. ad tertium that that Law doth yet continue, because if Infidells (and he spea­keth not of Iewes, but absolutely of all Infidells) before they are conuerted haue contracted matrimony against that law, after faith receiued, they cannot continue in such matrimony. Therefore this Law is morall, and not iudi­cial. And although from the beginning of mankind, when the Author of nature dispenced, for the fewnesse of men, to contract marriages in the same degree; yet not after multiplication, because the dispensation and inclination of contracting, ceased not only in consanguinitie, but al­so in Affinitie. And although God haue dispensed with the Iewes, yea also cammanded a brother to take his bro­thers wife, to raise his brothers seede, that his brother might haue children, that his name might not bee blot­ted [Page 230]out of Israel. But if the brother had children, it was forbidden; Deuteronom. 25 Leuiticus 20. for it is said, Hee that shall marry the wife of his brother, shall do an vnlawfull thing. Since therefore that of raysing the brothers seed was a iudiciall Lawe, and all the iudiciall Lawes were finished in the death of Christ, and God dispenceth not in them; it followeth, that neyther the Pope can dispence with it, because it is mo­rall and naturall; neyther is it alike in a Vowe and an Oath with the aforesaid degree of Affinitie or Consan­guinitie, because although Christ gaue power ouer all contracts and consents of men, to annull them or change them:’ Ʋt habetur in cap. quemad. de iureiurando. Because in all such, the condition is to bee vnder­stoode (if it please the Superiour) yet hee gaue them not ‘power to chaunge Nature; which should bee done if hee should dispence in the first degree of Affinitie, and in others recited in Leuiticus: and if sometimes it may bee found that dispensation hath beene giuen to some; hoc fuit de facto, sed non de iure: This was a matter of fact, & not of right.’ Hitherto Ʋiguerius. By which discourse it is cleare, that hee holdeth the precept of one brother not to marry his brothers wife, nor contrariwise to be a moral precept which admits no dispensation: and therefore if the Pope dispence in it, he doth more than belongeth to his ec­clesiasticall power and authority, whereby we see now that which I said in the beginning of this chapter to be specified viz. that the Church of Rome attributing too much by an ouer-deeming conceit of her owne power vnto marriage, one way allowing it where it is vnlawfull, and derogating from marriage an other way, by restrayning it where it is by God allowed, she is miserably deluded by the Diuell.

9 Now therefore (curteous Reader) this being so, My conclusi­on vpon the premisses. haue I not had reason to flie from her daunger, obseruing the reformed Churches to haue discouered this perillous de­ceit of the Diuells? Had I not reason to vnite my selfe to them, especially this of England, from the which my Pa­rents [Page 231]before mee were most vnfortunately seduced to the iust punishment of my name and family euer since; not thin­king it fit to rest vpon the example of Eutiches the heretike saying; That as he had learned of his Fathers, and beleeued in the faith wherein hee was borne, euen so hee desired to die; but rather to giue eare unto the Councell of God, Concil. Calced. art. 2. declared by the mouth of his Prophets, properly agreeing to my selfe; Walke not yee in the ordinances of your Fathers, neyther obserue their wayes, nor defile your selues with their Idolles. Ezec. 20.18, 19. I am the Lord your God, walke in my Statutes, and keepe my iudgements, and doe them.

CHAP. XIX. Containeth the Conclusion to the Reader, with a recapi­tulation of all the precedent obseruations for the Rea­ders profit.

WHen I turne backe my memorie (courteous Reader) vpon all the precedent obseruati­ons contained in this hooke, An acknow­ledgement of Gods mercie and loue in drawing me to his truth Osee 11. verse 4. by the which I see my selfe to haue bin drawne, as it were, with so manie Ropes of Gods bountifull loue and singular mercie from the manifolde errours, no­uelties, and the most sinnefull Idolatries of the Church of Rome, vnto the true Faith and Religion of Christ Iesus; Mee thinketh I doe feele my selfe possessed with a burning loue of Gods goodnesse, enforced to rancke my selfe as one of the number of those, whome God by the mouth of his holy Prophet Osee promised to drawe vnto him, say­ing: Traham eos in funiculis Adam in vinculis Charita­tis; I will draw them in the ropes of Adam, in the chaines [Page 232]of Charitie. Could God drawe mee by stronger chaines of Charitie than such are, as hee hath drawne mee by from darkenesse to light; from ignoraunce to the know­ledge of his trueth; when with a true feeling I doe reflect vppon my former obseruations, I beholde mee thinketh our Sauiour Christ Iesus shooting foorth the bright beames of his wisedome vpon my endarkened Soule, by the which hee hath, as it were, drawne me, and guided my wayes, vnto him as comfortably as he did the Sages of the East, to adore and worship him in his Cribbe at Bethlem; which doeth exceedingly replenish my heart with true ioy and comfort in Christ Iesu our Lord and Sauiour. In the serious speculation of which great fauour from heauen I am com­pelled to call to remembraunce that straunge thing which Saint Augustine in his Booke De Ciuitate Dei, and ninth chapter, vt refert Cornel. Muss. auerreth himselfe to haue seene, seeming to the hearer to bee a great prodigie, and a most wonderfull myracle of Nature; who reporteth, that hee sawe a Loadstone of so great power and efficacie, that it drew manie Rings vnto it, which were one of them be­hinde the other, placed farre off asunder; first one, then that drew the other, the third the fourth, and so conse­quently all the rest, vntill that at length by the secret ver­tue of the Stone, after an inuisible manner adioyning the Rings together, a goodlie entire Chaine was made of them. Euen so (dearely beloued Christian Reader) I finde Christ Iesus to haue beene such a powerfull and attractiue Load­stone vnto my Soule by the precedent obseruations, linck­ing the one vnto the other with such infallible truth, that therewith, euen as with a most strong chaine of his exces­siue loue and charitie, hee hath now at the length drawne mee to the knowledge of his true Faith rightly taught and professed in the Church of England.

2 It is no other than a chaine of Charitie, A briefe reca­pitulation of the premised obseruations. by which hee hath drawne mee to write this Treatise, for the manife­station of his truth, to those that are ignorant thereof; It [Page 233]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 [Page 234]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 [Page 235]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 h [...]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 they giue testimonie of mee. What good will all your sufferings doe you? what your dangers? what your impri­sonments, [Page 236]what your temporall wants, or abundance, what your louing frinds, or well affected kindred towards you, what I say will all this auaile you, if your dectrine bee vnsound, euen in point of Faith? and what a miserable calamitie is it which you bring your followers vnto, who for cleaning to your erroneous doctrines, must hazard their temporall estates and fortunes, must begger their Families, vndoe their Posterities, and which is worst must damne their soules for professing the vsurped authoritie, and tran­scendencie of an ambitious Pope, and other nouelties through your encouragements. Looke well therefore to the cause of your sufferings and doctrines; for Christ saith: Blessed are they that suffer for iustice sake, Math. 5. ver. 10. for theirs is the Kingdome of heauen; therefore if you suffer for iniustice, as for superstition, for idolatrie, for heresies, for disallea­geance to God and your Princes as you doe, I may truely say, that not a Kingdome, but the bottomelesse pit of hell will come to your share and lot, since you want the gar­ment of truth, in doctrine: with handes and feete bound, you will in the end, if you turne not from your wicked waies, bee cast into exteriour darkenesse, where you shall bee vexed with most hideous howling, and gnashing of teeth; my desire I haue of your conuersions, makes mee to say vnto you; Iere. 6. vers. 16. State super vias & videte; Stand yee on the waies and see: And to ingeminate the same Counsell; State super vias & videte; Stand yee on the waies and see. For the way of the wicked is darkesome: Prou. 4. vers. 16. Prou. 14. ver. 12. they know not where they fall, and the Scripture telleth, there is a way which seemeth right vnto a man, but the issues thereof leade vnto death. Out of which it hath pleased the goodnesse of God so to draw mee, that I may say, his holy Spirit hath brought mee into the right Land, Psal. 142. ver 11 and to such a right way of truth to walke in, wherein I finde more comfort than euer I did in my whole life before in the P [...]pacie, by the Seruice and Sacraments of the Church of England, so that for my per­seuerance therein from my heart, I pray to God with King [Page 237] Dauid, O God hold vp my steppes in thy paths, Psal. 17. v. 5. that my foot­steps slip not.

4. Now it is most behoofefull also that I speake vnto you, all Recusants, falsely styling your selues Catholikes, An aduise to all Romish Catholikes. that as I heartily loue your persons, and wish well vnto your soules, I may giue you good testimonie thereof, by ad­monishing you not to be blindly led by others, to the ouer­throw of your states in this world, and eternall damnation of your soules in the next; desiring you, in the tender bow­els of Christ Iesus, that since God hath made me a specta­cle vnto you of his singular mercie, not to be so foolishly besotted, and ignorantly seduced, as not to make your ad­uantage by my obseruations, which (doubtlesse) God hath helped me in, as well for your example and benefit, as for the manifestation of his owne goodnesse. Be not (I beseech you) ouer-credulous in easily beleeuing euery thing that vnaduisedly your Teachers shall suggest vnto you, but exa­mine their Doctrines, according to the rule Doctor Staple­ton prescribeth vnto you, spoken of in my eleuenth chapter, num. 3.4.5. that is, by considering the fruits of your Tea­chers, and whether the doctrine they teach you be confor­mable to the doctrine of former times, generally receiued and taught in the Primitiue Church: beleeue not all they say of the Preachers of the Church of England, whom they often most notoriously traduce with most false calumniati­ons: as namely, I heard an auncient Priest in the Vniuersi­tie of Louaine, some few yeares since, report of the death of Bishop Iuell, Bishop Iuell calumniated. affirming, that he trauelling here in Eng­land, was taken with a suddaine sicknesse, and so compelled to light in a house where Doctor Harding had vsed some­times to lodge in, and growing worse and worse, hee was forced to betake himselfe to a bed, where his paines encrea­sing, by the iust iudgement of God, because Master Doctor Harding had often layen there before, he grew into des­perate fits, crying out, Doctor Harding, Doctor Harding, and wishing he had neuer set penne to paper against him, [Page 238]and so died as a man in despaire in Doctor Hardings bed. This was told as a remarkable matter against him, for the reproofe of his doctrine, and magnifying of Master Har­ding; which I am informed by credible men to be most vn­true and false. Therefore I say vnto you againe (deere Chri­stians) be not ouer-credulous, but beware of false Pro­phets, who haue their consciences so seared, that they re­gard not how falsely they speake, so they may any way tra­duce the credit and reputation of their aduersaries amongst you, charging both Caluin and Luther, and other true Conuertites of Iesus, with such things as are not to be na­med, most iniuriously; but no maruell, when otherwise they cannot defend their cause. Againe, let me obtaine so much of you, as to bee frequent in reading the Word of God, which although it haue many difficult things in it, yet for so much as belongs to faith and manners, necessarie for euery man to know, it is easie and facile. If you will haue an infalli­ble rule, by which you may know the Shepheards, which like good sheepe you ought to follow remember that Christ said, In hoc cognoscent quod discipuli mei sitis si charitatem habueritis ad inuicem. In this men shall knowe that you are my Disciples, if you haue charitie one towards the o­ther. Now whether you finde this mutuall charitie amongst your or our Clergie, either in doctrine or manners, I leaue to your owne iudgements to consider. And as for my selfe, such as haue beene acquainted with me, if they will say truly, I am sure that my conuersation amongst them hath alwaies, since my Priesthood, beene such, as cannot bee toucht with any kind of disorder; my zeale in the blindnesse of that faith as forward as others, to the small portion of Talent which God hath bestowed vpon me, making me as readie by day and by night to draw men to the Romish faith, as any mans, either by preaching, or other labours, with as great sinceritie as possibly might be. No man can charge me of mercenarie couetousnesse, for making a Mo­nopole of any of you for mine owne profit, or the wrong [Page 239]of others, hauing alwaies beene as readie to giue as to take, carrying in minde that of Saint Hierome, saying, Epist. ad Noua­tianum. Ignominia est omnium sacerdotum proprijs studere diuitiis, It is a reproach of all Priests to studie to enrich themselues. Therefore I haue neuer repined, that others should gaine the profit of my paines, or gather the fruit of my labours. Had I 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 [Page 240]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 [Page 241]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, [Page 242]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.