TEXEDA Retextus: OR THE SPANISH MONK His Bill of Divorce against the Church of ROME: Together with other remarkable Occurrences. woodcut image of a circle of clouds, with six heads including a pope, a cardinal, friars, and a devil, surrounding and blowing against the world, which is labelled "IMMOTA" IMMOTA LONDON: Printed by T.S. for Robert Mylbourne, and are to be sold at his Shop at the great South door of Paul's, 1623. TO THE RIGHT HONOURABLE, AND worthy Knight, Sir Edward Conway, one of his Majesty's most Honourable Privy Council, and his Majesty's SECRETARY. SIR: THe sin of Ingratitude hath ever been ranked by men of ingenious and liberal education in, the first place amongst the offscouring and scum of vices, whose judgement and opinion herein, I profess I always approved. To wipe off then, and clear myself from the aspersion of this foul enormity, I have, on advised deliberation presumed to consecrate and offer up unto your memory this small Treatise concerning my unfeigned conversion unto Christ, as a pledge and token of my thankfulness for many benefits and favours plentifully conferred on me. For your most eminent and conspicuous virtues, whereof I oft have had experience, especially your wisdom, bountifulness, courtesy, your fervent zeal to the reformed religion and piety, which so attend and guard your person, that you can hardly be severed or abstracted from them, promise and assure me, that this small Treatise given and consecrated on the Altar of an honest and sincere heart, will be most grateful and acceptable to your Honour. Your Honour's most humbly devoted, Ferdinando Texeda, through the mercy of God, a Converted Spaniard, V.D.M. To the Christian Reader. SAint Jerome relating jacob's Vision, Epist. ad Ager. 11. in which he saw Angels ascending and descending on a Ladder reaching from the earth to heaven; gathers these profitable and comfortable lessons from thence, That no man should despair of grace to recover him from sin, for jacob saw Angels ascending; nor yet any presume of his own strength, for jacob saw Angels descending, as well as ascending; his own words are, Videbat scalam per quam ascendebant Angeli et descendebant, ut nec peccator desperet salutem, nec iustus de sua virtute fecurus sit. The Church of Christ in this respect resembles the Sea, which, what it looseth in one place, it always gains in another. And therefore let no weak Christian be scandalised at the revolt of so many now a days to Popish errors and superstitions. For the spirit speaketh expressly, That in the latter times, 1 Tim. 4.1. some shall departed from the faith, giving heed to seducing Spirits and doctrines of Devils; yea, that many shall follow their pernicious ways, by reason of whom, the way of truth shall be evil spoken of. 2 Pet. 2.2. When therefore we see the truth of these Prophecies fulfilled, in the falling away of many from the truth, even this their falling away from the truth, aught to confirm us in the truth; the rather because we find by experience, that the Apples that fall from the tree with the least shog, De simplicitate praelatorum. or smallest puff of wind, are rotten at the core. This was Saint Cyprians observation, long ago; Nemo aestimet bonos de Ecclesia posse discedere; triticum non rapit ventus, nec arborem solidâ radice fundatam procella subvertit: inanes paleae tempestate iactantur, invalidae arbores turbinis incursione evertuntur: Let no man imagine that good men can departed from the Church; The wind blows not away the Corn, neither doth a storm throw down a tree that hath sure rooting in the earth; it is but light chaff which the wind scattereth abroad, and they are but hollow and rotten trees which are overturned with a blustering wind. And Saint Austen and Saint Gregory make good this observation of Saint Cyprian, by excluding all those from the number of Christ's Disciples, and the true Sons of God, whose revolt and apostasy evidently proves their hypocrisy. Saint Austen speaks definitively, Decorrept. et 〈◊〉. 9 Qui non habent perseverantiam, sicut non verè discipuli Christi, ita nec verè filij dei fuerunt, etiam quando esse videbantur, et ita vocabantur: Those who persever not in the truth, as they were never the true Disciples of Christ, so neither were they ever truly the Children of God, no, not when they seemed so to be, and were so called also: And Saint Gregory is as peremptory; It may trouble, saith he, a weak Christian, Moralium in ob l. 34. cap. 13. that this Leviathan hath such power, ut aurum, hoc est, viros sanctitatis claritate fulgentes, quasi lutum sibi vitijs inquinandum subijciat: That he can trample Gold under his feet like dirt; that is, men shining with a bright lustre of sanctity, by defiling them with viciousness: Sed citiùs respondemus, quia aurum quod pravis Diaboli persuasionibus sterni sicut lutum potuerit, aurum ante oculos dei nunquam fuit; et qui seduci quandoque non reversuri, possunt, quasi habitum sanctitatisante oculos hominum videantur amittere, sed eam ante oculos dei nunquam habuerunt: But we readily answer, That that gold which by the wicked persuasions of the Devil, could be thus trodden under foot by him like dirt, was never gold in the sight of God; and whosoever may so be led away from the true Church, that they never return thither back again, well they may seem to lose an habit and show of sanctity before men, but the truth is, in the eyes of God they were never endued with any sanctity at all. If this suffice not to keep the weak from stumbling at this rock of offence, I mean the Apostasy of seeming Saints, and revolt of outward professors of the truth, let them consider in the last place, that this loss of the Church (if it be any) is in some measure repaired by the daily access of new converts. Not to go fare for instances at this present, for an Italian Apostata, we have a Spanish Convert; for a lose Bishop, we have a strict Augustine Monk; the former lately left Christ, to follow his preferments in the Court of Antichrist; the latter hath left all his hope of preferments in this world, and stripped himself of all his temporal means, to follow Christ naked: whose solid motives set down in this short and pithy relation, if thou weigh diligently, thou canst not but afford this treatise a like commendation, to that which Homer gives Diomedes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: A little Man, but a great Soldier. For thou shalt find in it arrows taken out of the Romish Quiver, drawn to the head against the Romish faith; besides, diverse rarities touching the fopperies and ridiculous superstitions of that Church. There are not many leaves in this Treatise, but there is much fruit, yet this is but a taste: The Author hath furnished already a Table richly with such kind of fruit, to which he will shortly invite thee: In the mean while, let this stay thy stomach, and if any thing herein please thy appetite, bless God for the Author; if any thing distaste thee, pardon the Author for God's cause; for which the more loss he hath, and doth sustain, the more he deserves to gain thy love and charitable opinion of him. Thine in Christ, D.F. Ferdinand Texeda hath by his religious conference and carriage, approved himself unto us, to be sound in Faith, and honest in Life, and one that deserves respect amongst all good Christians. Daniel Featly, Doctor of Divinity. Richard Sibs, Preacher at Gray's Inn. William Crashaw, Preacher at Whitechapel. William Boswell, Preacher at Saint Laurence jewrie. john Squire, Preacher, at Leonard Shoreditch. Thomas Wood, Preacher at Michael's Crooked-lane. Timothy Suit, Preacher at Andrew Hubbard. john Regius, Pastors of the Dutch Church in London. Ambrose Regemorterus, Pastors of the Dutch Church in London. Nathaniel Marius, Pastors of the French Church in London. Abraham Aurelius, Pastors of the French Church in London. THE SPANISH CONVERT, OR, FERDINANDUS TEXEDA his Conversion to the Reformed Church, with the cause moving him thereunto. IT will not seem strange to those whose minds God hath enlightened with the knowledge of Christian truth, that I a Spaniard and a Monk, trained up and grounded in the errors of Popery, and sometime a most sharp and vehement prosecutor and maintainer of them; should now embrace and profess the true religion, sith the sacred Scripture informs them that there is no respect of persons with God: Acts 10. Notwithstanding it will be a very hard task for any to undertake to persuade such as are enemies to this truth, that it was the finger of God that wrought this work of my conversion: for sith they with the uttermost of their endeavour, teach and maintain, that the reformed religion is most odious and execrable to his divine Majesty, without all doubt they will never ascribe and give unto him the glory of my conversion hereunto; for God tempts not, nor solicits any man to perpetrate any evil: yet nevertheless, to the intent that I may farther establish, and build up in Christ such Christians as are truly called, and such Catholics (falsely so called,) as wander from the truth; I have thought good to produce and publish some of the motives and reasons that prevailed with me, to the utter abandoning and renouncing of Popery, which he that shall but seriously and advisedly weigh and consider, unless he wilfully be blinder than a Mole, I doubt not but he will freely and ingeniously acknowledge this truth, that it was only a tender regard of my soul's health that induced me to shake hands with Popery: But omitting these circumstances, as not so pertinent, i'll now buckle myself to the matter in hand. A Principle, and an especial motive exciting me to abandon Popery, was their celebrating of divine service in an unknown tongue: For, as Saint Paul teacheth us, he that speaks in an unknown tongue, speaks not unto men but unto God: 1 Cor. 14. Therefore when we speak unto men, it is requisite and necessary we express our conceits in such notions and language as they best understand unto whom we speak: But the Papists setting light by Saint Paul's Doctrine, teach and exhort the rude and barbarous people in Latin, which tongue they understand not, as it is apparent to any that shall be pleased to peruse their Mass for the dead, where the sub-Deacon sings after this manner, Fratres ecce mysterium vobis dico: Brethren, behold I tell you a mystery; he pretends he speaks unto his Brethren, but he speaks a notorious untruth, because according to the determination of the Apostle in the place before cited, he that speaks in an unknown tongue, speaks not unto men, but unto God. I may press this reason yet further, because the Priest before the preface, saith (orate & me fratres) Brethren pray for me: the Papists themselves will not deny that these words are directed to the common people, and therefore neither can they gainsay that they most shamefully oppugn the Apostles Cannon in the rpractise; for, intending & directing their speech unto their Brethren, they speak unto them in an unknown tongue: but the very simple, and illiterate people daily reproves, and sufficiently discovers this their gross error, in that immediately after the delivery of these words (orate & me fratres) all of them in their assemblies for Mass, irreverently sit still and chat until the Priest gins service, as if in stead of Brethren pray for me, he had said unto them, Brethren sit ye still and discourse together: And it is worth the noting, that whilst they thus talk, the Priest mumbles to himself certain short Orisons which they term secret prayers, with a very soft and low voice, and afterwards lifts up his voice and says, per omnia saecula saeculorum; from generation to generation, and the common people they answer Amen: Now if it should so happen, as it is very credible it hath, especially when as the Moors inhabited Spain, amongst whom there were very many Priests, that in outward show seemed to profess and countenance Popery, but indeed were Mahumitans in heart, if I say it should so fall out (which God forbidden) that one of these saying Mass, instead of these short Orisons, should in his prayers utter blasphemy against, Christ, and afterwards should say aloud, per omnia saecula saeculorum, should not the vulgar people in replying Amen, even join with him in that his most execrable prayer? Wherefore it behoves them to remember that of the Apostle, to him that blesseth only with the spirit. How shall he that occupieth the room of the unlearned, say Amen at the giving of thankes, sith he understands not what thou sayest? This their absurd error is yet more apparent in their Nuns, whilst they both at Matins and Evensong, sing and rehearse certain Homilies of Pope Gregory's venerable Beads, of Thomas Aquinas in Latin, whereof they understand, no not a syllable; I would fain know of them, to whom those excellent Sermons are rehearsed, to God, he needs them not; to the people, they are above their sphere and capacity: What will the Papists reply hereunto, or what can they say to this ensuing argument? All those that deliver words that are not intelligible, do but beat the air. All the Prayers and Sermons of the whole Corabble of Romish Priests are of this nature. So the whole rabble of Romish Priests in their Prayers and Sermons, do but as it were beat the air. The proposition is, Saint Paul's experience proves the assumption, therefore certainly no man will except against the conclusion, unless some barbarous and illiterate rustic not versed in his Moods and Figures. A second motive enforcing me to forsake Popery, was their doctrine of humane satisfactions, because it is most injurious and derogatory to the meritorious and all-sufficient sufferings & satisfactions of our blessed Lord and Saviour, and directly thwarts and crosseth the whole stream and current of the sacred Scriptures: By that one oblation of himself, once offered, Heb. 10. as the Author to the Hebrews hath it, he hath perfected for ever those that are sanctified; and he evidently and plainly teacheth elsewhere, that we are perfect and complete in him: but that which in every respect is perfect, needs not aught to make it more absolute. Neither will I pass over in silence that I have oftentimes-ruminated with myself; viz. that this their doctrine of humane satisfaction, utterly overthrows their Indulgences and Masses, together with their Church's treasury as they so call it: for the bolsterers and maintainers of this opinion teach, that of necessity, satisfaction must be made to the divine justice of Almighty God, even to the utmost farthing, and hereupon they would fain ground their Purgatory, where insufferable flames of fire are provided, and attend for all that depart this life, according to their doctrine, from whence there is no redemption until God's wrath be fully appeased by their condign punishments. On this foundation I erect this edifice; If of necessity satisfaction must be made to the justice of Almighty God in deserved punishments, even to the uttermost farthing, than it is impossible to shun or avoid these, but of necessity they must be undergone, even to the uttermost farthing: If this inference be true, that we must needs satisfy the justice of God in condign punishments, to the uttermost farthing, how then can Masses, Indulgences, and the merits of Saints have any virtue in them to extinguish the flames of Purgatory? But the very truth is, howsoever the Papists deny in words that there is a necessity imposed on us to suffer condign punishments as well in this life, as the next, for our demerits; yet they make it good in their practices: For, according to the Cannons of the Church of Rome, all those penances imposed by a confessor on petenciaries, may be exchanged and converted into pecuniary mulcts, yea, as Tolet: in his sums avers, these penances may be deferred and put over hear, to be undergone in Purgatory; yea, they may purchase their deliverance from thence also for money: For, although a man deserve to remain in that same fiery furnace until the day of the Lord, that last general Audit, yet at one only Mass said at any allowed and privileged Altar (which may be purchased for two or at the most three groats) hath power and virtue enough to set the prisoner at liberty, and to transport and carry him into heaven: yea, in that instant, when he is rendering up his body, as due debt to nature, having a passport which they call, bulla cruciata, which is sold in Spain for two groats, any petty Priest hath power not only to absolve him from the guilt, but a so to free him from the punishment he hath deserved: What are become then of Popish satisfactions, when the most heinous offender may be discharged and acquitted for two groats? Where we may note by the way, how that ever in the Church of Rome, retribution is not made to any to his works as he hath done in this life (as the tenor of the Scripture runs) but according to his estate in the goods of this life: For, put the case that it should so fall out, that two men of equal merit and desert (to speak in their own language) so that if they were weighed in the balance of the Sanctuary, they would evenly poise, should in one instant of time surrender up their interest and title in this life, and both of them should be adjudged to remain in the fire of Purgatory until doomsday; if so in the behalf of one of them, one only Mass be celebrated at a privileged and allowed Altar, his partner that cannot be so befriended as to have one said for him, he poor soul must lie still by it there to receive the recompense of his sins, without the least hope of remission, until the general jayle-delivery; whereas the former is forthwith loosed from his Fetters, and carried by Angels into Abraham's bosom, always provided, the Priest have his money for the Mass, for otherwise it hath not any virtue at all. A third motive persuading me to abandon Popery, was their Doctrine of Transubstantiation, affirming that the Bread and Wine in the Sacrament is really converted and transubstantiated into the very Body and Blood of Christ: First, because it is not grounded on the Word of God, as in a manner Thomas Auio, sometimes a Cardinal in the Church of Rome, the Pope's Legate and Precedent at one of their Counsels ingeniously acknowledgeth in these words, Caictan super 3. partem. S. Thomae in quaest. 75. & art. 50. Alterum autem quod Euangelium non explicavit ab ecclesia expresse accepimus scilicet conversionem panis in corpus Christi: but the other point is not plainly set down in the Gospel, but we have received it by tradition, expressly from the Church, to wit, the conversion of the bread in the Sacrament into the very body of Christ. johannes Douns-Scotus favours this opinion; Super l. 4. sentent. quaest. 11. Fides, saith he, de hoc Sacramento est propter solam ecclesiae determinationem: The ground of our belief concerning this Sacrament, is only the sentence and determination of the Church. Occanus and Durandus de Sancto Porciano, who was sometimes the Pope's Penitentiarius Priest, the Bishop of Melda, and Prior general of the order of Preachers, all concur herein in their judgements, as also some of the learnedst Doctors of the Romish Church adhere unto them. Secondly, also it implies a contradiction, that the body of Christ should be at one and the same instant of time both in heaven and in the consecrated host, which these reasons I shall now produce, seem to me impregnably to prove. First, The Heavens contain our Lord and Saviour. Christ's body is in heaven circumscriptively, therefore he cannot be in any place without the heaven. The Antecedent needs no proof, the inference is thus strengthened, because as Thomas Aquinas, Bonaventura, Capreolus, teach, to whose opinion Vasquez also subscribes concerning the definition of circumscription, Apud Suarem. tom. 3. part. 3. viz. Circumscribi loco est corpus ita esse in hoc loco ut non sit extra illum: To be circumscribed in place, is for a body to be so in his place that it cannot be without his place; Therefore it is impossible that the Body of Christ should be circumscribed or contained in heaven, and be also without the heaven. The antecedent is acknowledged of all Thomists, and is a principle in philosophy; only the Jesuits exccept against it, who had rather oppugn and even wage war with truth itself, than not humour the Pope: but sith there is no contending with such as deny principles, I have done with those glozing parasites of Antichrist, and come to the Thomists, who that they may not fall into the danger of the Inquisition, invent certain shifts to avoid the consequence, affirming that circumscription or circumscriptive being in place, doth imply a denial of any other circumscription or circumscriptive being in place, Circumscription in one place, doth as well exclude definitive being in any other place at the same time, as a circumscriptive being; for that that is circumscribed in a place, can no way be without that place nor definitively nor circumscriptively, as the Schools speak. but not of a definition or definitive being in place; and therefore that Christ may be in heaven circumscriptively, and yet in the host definitively. But thus I reply, this answer is altogether groundless: for what reason can be given, why one circumscriptive being in place, should be more repugnant to another circumscriptive being in place, then to a definitive? And therefore this answer of the Thomists, as Suarez saith, is a very poor shift, and cousin German to a petitio principij, or begging the point in question; Nay it's a harder thing to conceive how a body should be in one place definitively, in another circumscriptively at the same time, then to be in two places circumscriptively, because to be definitively in place, is a manner of existence in place, no way agreeing to a body. Secondly, it implies a contradiction, that the body should be distant and severed from itself; But should it be in many places at once, it must needs be severed and distant from itself; Therefore it cannot possibly exist in many places at once. The proposition is infallible, because distance necessarily implies a distinction, but no body is distinguished from itself; The assumption is thus strengthened, The distance of bodies is taken from the distance of the places wherein they exist; therefore if the places are distant wherein Christ's body exists, Christ's body necessarily must needs be distant from itself. Neither could I ever admit or approve of the answer of the Papists hereunto, viz. that indeed the body of Christ is not distant or severed from itself, but only that it hath distant ubities or different being in place, from the which the body is not simply denominated distant, but only it is said as it exists in the place to be distant from itself, as being existant elsewhere: For, who perceives not apparently that this answer of them is a mere illusion and cavil? As for example, Peter is not distant from john, but as john exists in another place, and yet nevertheless he is absolutely and simply said to be distant from him; Nay, he cannot be distant and severed from him, but only in this consideration, as john exists in another place, and existing or having his being elsewhere, he cannot but be distant from john; neither can Christ's body have distant ubities or a different being in place and not be distant from itself. Thirdly, if Christ's body should in one instant of time be both in heaven & in the consecrated Host, than it might be questionless in innumerable places at once, and so by consequence should be infinite. All of them grant the first consequence, but deny the second; because, as they define immensity, it is, praesentiam naturâ suâ constituentem rem in omnibus spatijs possibilibus, etc. A present setting or placing a thing of its own nature in all possible places: But admitting Christ's body should be placed or set in all such places, yet it hath not this property from its essence. But to wound them with their own weapon, I retort their answer back upon them. Immensity is a present setting or placing a thing of its own nature, in all possible places; Therefore only that thing that is infinite may be in all possible places; The inference is evident, because the proper passion of any thing cannot agree to any other thing, unless the thing itself also agree thereunto; therefore if Immensity be repugnant to the nature of a body, it must also be repugnant to it to be in innumerable places at once. Moreover, that which they affirm, viz. that a body is not to be accounted infinite, although it be set or exist in infinite places, because it hath not this from its own nature, is very ridiculous. For, thus I argue, that if God therefore cannot possibly be contained in any bounds, because by reason of his greatness and immensity he is every where, and in every thing most inwardly present; therefore by the self same reason it follows, that neither may a body be present in all places, because it is his nature to be circumscribed and contained within the limits of place, because as God's infinite greatness makes him uncapable of circumscription, so likewise the finite nature of a body, makes it uncapable of ubiquity. To conclude, this was always my faith, that the Bread in the Sacrament, after consecration, remains still pure Bread; for I myself have seen worms engendered in the consecrated host, which could not have been if the substance of bread after the delivery of the words of benediction vanished away: for then there would not be any pre-existent matter, For every substantial form necessarily requires some substantial matter pre-existent, out of which by the virtue of the agent, the form is educed. out of which the forms of worms might be drawn. Neither like I that answer of the Papists hereunto, who affirm that God miraculously supplies there the first matter; for Christ's existency in the host, is most pleasing and acceptable unto him, as they teach: wherefore then would he by working miraculously above nature, leaving the accidents, fly into heaven? and especially sith the accidents of bread have no contrary to expel and expose them to corruption. Besides, all men know that there are many vestments amongst the Papists, that for many generations, (if it be not impiety to believe them) are preserved incorrupted, and that only because they have touched the bodies of some of the Saints: what probable reason than can they render why the body of Christ should not exempt these accidents from corruption, with which he is actually covered? This argument is further urged and pressed, because the engendering of these vermin, redounds to the dishonour of Christ, and the condemnation of the faithful; for all that enter into the Church, adore and do obeisance to the consecrated host included in the Pyxe; which if it should be transubstantiated into worms, they should attribute divine worship unto them. From hence then we may infallibly conclude, that this Doctrine, concerning the carnal and corporal presence of Christ in the Eucharist, which Papists so stiffly maintain, is a mere figment of their own brain. Neither ever would it enter into my mind, that our blessed Lord and Saviour should by working miraculously above the ordinary course of nature, administer matter for the generation of worms (no second cause requiring their production) & thereby cause that those accidents having no cause to corrupt them, should yet be corrupted; neither have we reason to believe, that Christ for no cause should relinquish a place so grateful and beloved of him, as they say; and so deprive the faithful of his healthful and loving presence, especially sith he must needs foresee, that his absence must needs be manifest and apparent detriment to the faithful. I have also observed very many places in the ancient Fathers, expressly crossing and oppugning this Doctrine of Transubstantiation, some whereof I will here produce. In the first place, Saint Augustine, (in whose name, the Order of which sometime I was, much glorieth) confutes this error, saying, Contra Adim. cap. 12. Non dubitavit dicere, hoc est corpus meum, cum signum daret corporis sui: He doubted not to say, This is my body, when he delivered only, the sign of his body: and in another place, Sicutergo secundùm quendam modum sacramentum corporis Christi, corpus Christi est; sacramentum sanguinis Christi, sanguis Christi est: ita sacramentum fidei fides est: Ep. 22. ad Bonifacium. Therefore even as the sacrament of Christ's body is after a sort (or after a kind of manner) his body; and the sacrament of his blood, is his blood, even so the sacrament of faith, is faith: Saint Austen useth the like speech of both. From which place I collect this Argument; The sacrament of faith is not transubstantiated into faith, therefore neither is the symbol of Christ's body, converted into his body: and Tertullian in his book against Martion, in the 19 Chap. saith, Panem suum corpus appellat, ut iam inde eum corporis sui figuram pani dedisse intelligas: He calls Bread his body, that from thence thou mightest understand that he gave the figure of his body to the bread, (that is, made bread a figure of his body;) and Gelasius in his Book of two natures, Tamen, inquit, esse non desinit substantia vel natura panis et vini, et certe imago et similitudo corporis et sanguinis Christi in mysteriorum actione celebrantur: yet saith he, the substance, or the essence of the bread cease not to be, and truly the image and similitude of the body and blood of Christ are celebrated in the action of the mysteries in the sacrament. Moreover, I abandoned and renounced Popery, for that it commands prayer and invocation of Saints, that hath neither promise, nor precept, nor precedent in the sacred Scriptures for its warrant and allowance, for we ought to be assured and persuaded in our consciences by some testimonies from the word of God (the rule and square of our actions) that Almighty God will be pleased to hear and accept of our prayers, through him, and for his sake, in whose name they are tendered unto him, because that prayer that is not of faith, is not pleasing or acceptable to him; but we have no such promise concerning any of the Saints, but only concerning that holy and just one, jesus Christ the righteous: joh. 16. ver. 23. Whatsoever ye shall ask the Father in my name, he will give it you. Neither yet is there any precept extant in sacred writ, enjoining us any such duty, but we are excited & commanded to fly unto Christ, by prayer, in time of distress, according unto that, Come unto me all ye that are weary and heavy laden, and I will ease you: Math. 11. Neither can any examples be produced out of the Book of God, whose practice might at the least seem to favour or countenance this Doctrine concerning the invocation of Saints; there are very many places that expressly teach, or necessarily imply, that we own the devout affection of our minds only to God. Their comparison drawn from the manner and fashion in Princes Courts, is not of any moment; For, should the King constitute and appoint one only Master of Requests, doubtless he would never admit or grant any suits preferred unto him by any other; sith than our blessed Lord and Saviour is appointed by his Father to be our only Mediator and Intercessor, why then have we recourse to any other? why rely we upon, and prefer a most doubtful and incertain course, to a most certain and infallible means? How are we assured that the Saints hear and understand our grievances? and admit they do, that God approves and accepts of our petitions tendered unto him in this sort; nay, we are certainly assured, and expressly taught the contrary, for our Lord and Saviour saith of himself, I am the way, the truth, joh. 14. ver. 6. and the life, no man cometh unto the Father but by me; If it be his pleasure that we should use no other means unto the Father but himself, doubtless it is not his will that we should use the mediation of Saints. Aug. tract. 22. super joan. This was Austin's opinion when as he said in the person of Christ, Non est quò eas nisi ad me; non est quà eas nisi per me: Thou hast no whither to go but to me, no way but by me: Hereunto also Saint Ambrose assents, saying, Sedtamen Domine tu solus invocandus es; But thou O Lord, only art to be called upon. Moreover, I detested this their invocation of Saints, because they not only pray unto them, but equalise and rank them in an equal degree of honour with Christ; I charge them not falsely, the thing itself is too apparent; for when as not only the vulgar sort, but even their learned Rabbins have pointed out, and as it were given in commission, especial charges of administration and government to every several Saint: Christ is not once thought of; they all imagine Christ to be more hard, and the Saints of a more benign disposition, and easier to be entreated: and had rather trust to, and throw themselves into the arms of their mercy, then rely and depend on him for help; and leaving Christ, they fly unto the Saints, they apprehend and apply unto themselves the merits of the Saints for the pardon of their sins. And in the Romish Breuiarie, every where God is entreated that he would be pleased to bring men into his Kingdom in heaven, and that for the merits of his Saints; as it is apparent in this Collect, appointed for the feast of Saint Martha: Almighty and most merciful God, whose Son vouchsafed to be feasted in the house of blessed Martha; grant we beseech thee for her merits that so friendly and lovingly entertained him, we may be mercifully received and entertained in thy Kingdom of glory. There are many such curtailed Prayers in their forenamed Breuiarie, which evidently declare, that the Papists make their Saints not only their Intercessors, but also their Reconcilers and pacifiers of God's wrath: and Gabriel, the interpreter of the Cannon of the Mass, blusheth not to affirm that we ought even by the prescription and appointment of God himself, to fly unto the Saints for succour, that we may through their prayers and merits obtain salvation: Hereunto Pope Innocent the third assents, saying, Necessarium nobis esse in viâ sanctorum suffragium: Whilst we are yet in the way to our Country, we need the suffrages of the Saints: and Thomas Aquinas peremptorily affirms, 1.2. quest. 178. art. 1. opera miraculosa quae fiunt à Sanctis non solum intercedendo pro nobis ad deum praestari abillis, sed etiam cum imperio et potestate orta ex quâdam virtute ipsis à deo communicata; that is, That the miracles that are done by the Saints, are performed not only by praying for us to God, but with a kind of command and power, arising from a kind of virtue communicated to them from God: And in a certain Spanish Book, composed by a Doctor of Divinity, and a Monk, of the order of Saint Marie de Mercede, and approved of by the Archbishop of Valentia, and of the judge of Sancta Cruciata, and committed to the Press with licence from the Deputy of the kingdom of Valentia; the title whereof is, Breve historia de la orden de la Merced; the Author thereof affirms, that the hope of our salvation is fastened with to Ankers, viz. Christ, and the Virgin Mary, and that none but may fear to be rejected of God, if he be not clothed with the merits of Mary; but I had rather deliver it in his own words, Quiso dios estribasse el bien del hombre en dor ancoras esto es en Christo y en Maria benditissima, so Madre, Porque Como no avia elhombre por si solo sin el apoyo y arrimo deloes nurecimientos desta esclarecida reyna de recelar le avia de desechar dios? To this purpose I might allege that same most detestable Picture which represents Austen between Christ and Mary; turning towards Mary, he is made to speak these words, I suck out of these Teats, looking towards Christ, these, I am fed of these words, whereunto is added in the midst, Earradius in concord. in euang. tom. 1. l. 8. cap. 11. I know not whether to turn me, and that of Barradius the jesuite, who demands of Christ, wherefore ascending into heaven, he would not take his Mother along with him? and he himself answers himself thus, peradventure O Lord, thy heavenly Courtiers would be at a stand whether first to greet and entertain thee their Lord, or her their Lady: and that the cursed and bitter fruits of their invocation of Saints, may be the better perceived and discerned, In lib. hisp. supra allegato, fol. 180. let us hear the Papists themselves in one breath, invocating Mary and blaspheming God. Here followeth their Litany. HOly Mary, Pray for us. Holy Mother of God, Pray for us. Holy Virgin of Virgins, Pray for us. Thou that art the living Temple of the blessed Trinity, Pray for us. Thou that art the Lady of Angels, Pray for us. Thou that art the offspring and honour of the Patriarches, Pray for us. Thou that art the desire of the Prophets, Pray for us. Thou that art the Mistress of the Apostles, Pray for us. Thou that art the Comfortress of Martyrs, Pray for us. Thou that art the instructress of the learned, Pray for us. Thou that art the hope of Eremites, Pray for us. Thou that art the Standard-bearer of Virgins, Pray for us. Thou that art a pattern for the married, Pray for us. Thou that are the comfort of Widows, Pray for us. Thou that art the joy of holy men and women, Pray for us. Thou that art the Paradise of pleasure, Pray for us. Thou that art the tree of life, Pray for us. Thou that art the only parcel of earth, free from the curse of Adam, Pray for us. Thou that art the Dove, carrying an Olive branch, Pray for us. Thou that art jacabs ladder, Pray for us. Thou that art the Bush of Moses, that burned, and consumed nor, Pray for us. Thou that art the Ark of the covenant, Pray for us. Thou that art the Rod of Aaron Pray for us. Thou that art the golden pot of heavenly Manna, Pray for us. Thou that art the Altar of sweet perfume, Pray for us. Thou that art a City of refuge. Pray for us. Thou that art gedeon's Fleece. Pray for us. Thou that art a Lily amongst thorns. Pray for us. Thou that art a Garden enclosed, Pray for us. Thou that art a Fountain sealed up, Pray for us. Thou that art the Pit of living waters, Pray for us. Thou that art the Tower of David, Pray for us. Thou that art the Palm exalted, Pray for us. Thou that art the precious Myrrh, Pray for us. Thou that art the Rose of Sharon, Pray for us. Thou that art the Cedar of Libanus, Pray for us. Thou that art the Cypress of mount Zion, Pray for us. Thou that art the Sprig of jesse, Pray for us. Thou that art the beautiful Olive, Pray for us. Thou that art the living Altar, Pray for us. Thou that art the Torch of the faithful, Pray for us. Thou that art the rising Sun that never sets, Pray for us. Thou that art the Moon always at the full. Pray for us. Thou that art the King's Court, Pray for us. Thou that art the fragrant Meadow of the holy Ghost, Pray for us. Thou that art a Sanctuary always holy, Pray for us. Thou that art the mirror of all virtues, Pray for us. Thou that art the bright morningstar, Pray for us. Thou that art the throne, and seat of God, Pray for us. Thou that art the Castle of jesse, Pray for us. Thou that art the safe harbour of Seafaring-men, Pray for us. Thou that art the Sea-starre that rejoiceth the hearts of Mariners, Pray for us. Thou who alone art a Virgin, and a Mother, Pray for us. Thou who alone art a fruitful Virgin, Pray for us. Thou that art lovely to heaven, terrible to hell, Pray for us. Thou that art the confidence of the godly, the terror of the wicked, Pray for us. Thou that art privy to all the secrets of God, Pray for us. Thou that inlightnest the highest Seraphins, Pray for us. Thou that art the glory of the people of Israel, Pray for us. Thou that art all fair throughout, Pray for us. Thou that art beautiful as the Moon, precious as the Sun, Pray for us. Thou that art the Mother of our Creator, Redeemer, and Saviour, Pray for us. Thou that art the true Mother of the Sons of Adam, Pray for us. Thou that art the Queen of Kings, and Lady of Lords, Pray for us. Thou that art most humble in Majesty, Pray for us. Thou that dispensest the graces of the holy spirit, Pray for us. Thou that art the Mother of dear love, Pray for us. Thou that wert foretold by the Prophets, adored by Angels, Pray for us. Thou that art espoused, yet ignorant of the marriage bed, Pray for us. Thou that art the Nurse of him that nurseth all things, Pray for us. Thou that containedst him that containeth all things, Pray for us. Thou that art the fairest among the Daughters of jerusalem, Pray for us. Thou which wast only free from the sin of Adam, Pray for us. Thou which wast overshadowed by the power of the most high from above, Pray for us. Thou that first embraced the word of God, Pray for us. Thou which inclosedst him in thy womb, whom the heavens could not contain, Pray for us. Thou which only didst bring forth without sorrow, Pray for us. Thou which didst break the head of the crafty Serpent, Pray for us. Thou who firmly didst retain faith in his passion, Pray for us. Thou whose body saw no corruption, Pray for us. Thou who art assumed into heaven in thy glorified body, Pray for us. Thou that art exalted above the choir of Angels, Pray for us. Thou that sittest at the right hand of the Son of God, Pray for us. Thou that reconcilest unto us God angry with us, Pray for us. Thou that art called on by a thousand attributes and titles, Pray for us. Be thou favourable unto us, Hear us Lady. From evil and the danger of evil, Defend us Lady. We beseech thee by thy immaculate conception, Defend us Lady. We beseech thee by thy holy Nativity, Defend us Lady. We beseech thee by thy comfortable Annunciation, Defend us Lady. We beseech thee by thy joyful visitation, Defend us Lady. We beseech thee by thy most pure purification, Defend us. By thy glorious Ascension, Defend us. By thy triumphant Coronation, Defend us. and afterward, That thou wouldst be pleased to grant concord and peace to thy whole Church, We beseech thee to hear us. And beneath, O Daughter of the high God, Defend us. Thou that art the Mother of the Lamb, that taketh away the sins of the world, We beseech thee to hear us. Thou that art the Spouse of the Holy Ghost, We beseech thee to help us. An encomiastical Litany to the blessed Virgin, the Mother of GOD, gathered out of the sacred Scriptures and holy Authors. First of all sung in the great Church of the City Valentia, when as the holy Image of that Virgin, named Del Puig, famous and renowned for her frequent miracles both on Land and Sea, in the time of War and Peace, was brought in great state into Valentia, at that time when as the invincible Armada was sent to invade England, which was on the 17. day of july, being Sunday, in the year of our Lord God. 1588. We beseech thee to hear us sinners, that thou wouldst obtain true repentance for us. We beseech thee that thou wouldst take care to preserve the Apostolic See, and all the orders of the Clergy in the true Religion. We beseech thee that allaying all storms, thou wouldst conduct * What success and effect this prayer had, ●ide, the Christmas hangings in the great Chamber at Thue-hall. safely the Catholic Fleet of the Catholic King, to the much desired and wishedfor Haven. We beseech thee that thou wouldst grant victofry to the Catholic Fleet of the Catholic King, over most barbarous and savage heretics. We beseech thee to enlarge those Christians that are still oppressed with the yoke and tyranny of the English, that they may freely profess their faith and conscience. We beseech thee that thou wouldst astonish and smite the hearts of the stubborn and obstinate heretics of England, with fear and trembling. We beseech thee that thou wouldst give wisdom and courage to those faithful soldiers that fight for the Catholic faith. We beseech thee that thou wouldst cause those holy Churches which are either utterly ruinated or impiously profaned, to be re-edified and restored to the honour of God, and to the honour of holy men and women. That thou wouldst be instant with God by prayer, that the kingdom of England (the darkness of blindness being dispeld) may be reduced to the ancient and Catholic faith, and to the obedience of the Church of Rome. We beseech thee to hear us. That thou wouldst be pleased to preserve all Spain from the contagion of evil, especially this City most devoted to thy service. We beseech thee to hear us. That thou wouldst be pleased to obtain peace in love for thy whole Church. We beseech thee to hear us. Moreover: This likewise excited me to detest Popery, that it presumptuously dares, contrary to the express commandment of God, set before the people all sorts of Images to be worshipped and adored; The ground of my dislike hereof, was not only because God hath prohibited it, but because I very well knew, and was certainly persuaded, that this their adoring and reverencing of such images, is the Lackey and Page of the grossest Idolatry; wherefore I thought it most meet, that these Images of Popery should be handled, as we read the Brazen Serpent was by Hezekiah; for if Moses erected that Serpent in the Wilderness, not without his especial warrant from God; yet nevertheless because the people in long tract of time, fell to the worshipping of this Image, King Hezekiah detesting and abhorring this their Idolatry, commanded it to be taken down and cut in pieces; with fare better reason should the Images of Popery, set up contrary to God's commandment, be removed and cut in pieces, who have for their author and maintainer, not Moses the servant of God, but the Pope, who is Christ's enemy. And experience shows, and their writings give me evidence, that they have degenerated so fare, as not only to adore these Images, but also to have forsaken their Creator, that they might settle and fix their hope and confidence wholly on them, as this ensuing Eglogue, taken out of the forecited Spanish Book will make it most plain to the Reader. A gratulation of this Sacred house, to the blessed Virgin, the Mother of God for her return. I Lay comfortless, being destitute of thee my light, & most glorious ornament, as a dead body devoid of life and motion, me thought I heard every one saying unto me; Where is that precious gold which Princely hands have laid up in thee? Where are these infinite riches? Where is that bottomless depth of graces? Where is the Ocean of miraculous cures? Where is that lovely Image of the blessed Virgin the Mother of God? To whom I replied, she is gone, she is gone that imparted wonderful holiness unto me, that hath made me a most renowned Church; she is gone, guarded, and attended with Angels and Saints; she I say, who hath made me an ever flowing fountain of miraculous cures, a remedy against devils, the only refuge to all that fly unto me; but she who seemed to be absent from me in body, was present with me by her wonderful miracles, for she which was manifested to our ancestors, as with star lights, now by miraculous lights sent from heaven unto me, hath testified how much she love's me: All hail therefore, my life, light, honour and ornament, now coming unto me, for in this thy most happy and fortunate return, there is sprung up a new light to all the inhabitants of this City, honour, joy, and exaltation; Welcome thou that art full of grace; Welcome thou Sea of joy; Welcome thou only ease in troubles; Welcome thou that art the only salve for all the hearts sore; Welcome holy Virgin, through whose means alone, we see the Kingdom of Valentia is brought and united to the Kingdom of Christ, and we hope many others will be. All this they utter to a stone, being indeed more senseless and stupid than it, and yet they would needs bear us in hand that they worship not the Image but God in the Image: Certainly if this were true, those over-blessed Monks in their Cloisters, that have Christ, who is life itself, enclosed in a box, should not so plainly acknowledge, that by reason of the absence of the Image, they were even dead, devoid of life and motion: for if Christ were their life, those that have him in their custody cannot be said to be dead, yet these men brag that they have him, and yet live not; therefore Christ is not that life whereof they speak, but the Image of blessed Mary, as neither is Christ their treasure, but the lovely Image of the blessed Virgin, the mother of our Lord; for these Monks suppose not that they enjoy their treasure, because they have Christ presentin the consecrated host, but they esteemed that they had lost it, because they wanted the Image of the Virgin Mary: In like manner, it was not Christ that communicated and imparted his holiness to those most sacred houses, for Christ is there present, but the party is absent that hath endued them with wonderful holiness, and hath made it a most famous and renowned Church; and truly, if Christ did dwell in their hearts, as he doth in the hearts of Christians, they should not lie comfortless, for he is the true light that illightneth every one that comes into the world, but because he is fare from them (I speak not of their meal God, but of our Saviour) it is not his light, but the Images that shines before them; neither is it to be wondered at, if that same new light be sprung up to the Papists, that forsaking the true God, who is α, and ω, the first and the last, they forge new corruptible Gods, between whom, and those the ancient heathen worshipped, I find this remarkable difference, Those ancient Gods had feet and walked not, these walk, yet have no feet; Those had ears and heard not, these hear and have no ears; Those had eyes and saw not, these discern and discover the most remotest objects, yet have no eyes. That these and fare more remarkable matters are done by Popish Idols, evidently appears by this ensuing narration. That is, Bartholomew de Billaro saw a certain body going on foreright through the air, towards the Altar of the Image, accompanied with twelve white Tapors; he could not certainly discern whither it were that very Image or some other; but he testified before a public notary, that he did verily believe, that it was the very same Image, which without all doubt, returned from visiting some sick person, that implored its help, which is very probable, for in the Legend of Miracles you may read, that she hath performed this courteous office, and that very often. The writings of the Papists are fraught with these, and fare grosser lies, to the intent, that they might persuade men, that these images are to be called upon, and their aid implored in imminent dangers; and to this purpose they teach, that they ought to make vows unto them, and in brief, to offer gifts unto them; for it is unto this mark that their legend of lying miracles aims and leveleth, viz. that the knowledge of Christ be wholly supplanted and subverted, and the affiance we ought to have in God, to be transferred and set only on the image; whereof this is an evident and infallible sign and token, Psal. 144. The Author of the fore alleged Spanish Book. Elque de lexos invecare est a imagen sera participante de sus favores. that when as they know that God is near unto all those that call upon him, yet they forsaking Christ, not only pray themselves unto Images that are fare distant, but also teach and persuade men so to do in a set form; and whereas they should know that the Lord stands at the door and knocks, that he might sup with him that opens unto him, and freely and liberally feeds him with heavenly food, yet these contemning him, forsaking their houses and families, go in pilgrimages to the Images of Saints; whereby they are so far from being refreshed, that on the contrary, they deprive themselves of those goods whereby they should maintain their Children and Families, and contrary to nature's law, heap them on those Images, not that the Images should receive any fruit or benefit by those gifts that are offered, but that the slow-bellies of the Monks might be filled and stuffed: Besides, when as they hear Christ so lovingly inviting them, Come unto me all ye that are weary and heavy laden, Math. 11. and I will refresh you: they fly from him and have recourse unto Images, and ask counsel of them. I will touch, by the way, what I have often thought on with myself, viz. that the Idolatry of the Papists herein, is more manifestly discerned by making a supposition, which they labour for with might and main, as for their life, viz. that Christ is present in the consecrated host, which enclosed in a box is perpetually preserved in every Popish house: If they have their Saviour Christ present with them, whom they assuredly know both can and will help them, wherefore then is it that they betake themselves to Images that are not present perhaps fare remote from them? How comes it to pass that they set light by him who is the express Image of his Father's substance, Heb. 1. that governs all things by the Word of his power, 1 Tim. 2. and gave himself for the redemption of all and who (if we may believe the Papists) is well pleased to remain here on earth under the accidents of bread, that by his gracious presence, he might comfort his distressed Church, and ease her of her affliction? How comes it to pass, I say, that they setting so light by him, they place him on an abject and mean altar, with one only lamp burning before him, where he is visited of very few, and very seldom saluted, whilst that the Image of Mary his Mother, I speak not of all Images, but of those that are most famous, as our Lady of Lauretto in Italy, and our Lady of Monserat in Cataluania, & our Lady De Attocha, et de Guadalupe in Casteele. indeed but his handmaid, also, is set on an altar of gold, or ivory, curiously carved & polished, richly set forth with gems and precious stones, clothed with Princely garments, having not one only, but forty or fifty tapers shining gloriously before her? Very many, being struck with blindness, by reason of these lights fall down on their knees trembling before her, spend whole days and nights in pouring forth doleful prayers unto the Image; they lament, they make their complaints, lift up their hands in pitiful manner, earnestly beg of her remission of their sins, and to conclude, with the welfare of the Pope's Kitchen and Monks bellies, they offer liberally to her with a full hand. Verily sith the truth of these things have been ratified and confirmed by long experience, when I myself have been an eye witness, none can deny that such as do such things as these are strucken both with blindness and madness, for mine own particular, I freely confess that this absurd error of theirs, amongst others of the like nature, was my first motive to the abiuring and abandoning of Popery; and were the Church of Rome in all other articles of belief orthodoxal and conformable to the Christian truth, yet this only rock in my way would utterly have driven me from the profession thereof. But it is to be lamented with tears, that as in part I have evidently and clearly showed unto you, the Church of Rome hath swerved from the rules of the Apostles in many tenants of faith, and have brought in an innumerable company of Pestilent errors and diabolical superstitions; therefore let no man marvel that I have utterly forsaken and a-abandoned Popery: I heard the voice of the Lord calling me, and not willing to harden my heart, I came forth of Babylon, lest partaking longer with her in her sins, I might also partake in her punishments. Although these things were so as hath been related, for which I bless and praise God; yet there were many Remoraes' or hindrances that detained me in Spain, and diverted my mind from seeking the means of my salvation by Christ; insomuch that almost for the space of two years, my conscience struggled with me, and endured many a bitter conflict: For, first, the world and the flesh objected unto my eyes, and whispered in my ears, that if I forsake Babylon, and cleave to Christ, I must make account to take my farewell of all the pleasures and allurements of this life; of my noble Parents, of my Riches, Brethren and Sisters, of my Friends, Country, Patrimony and Pleasures, which here I enjoyed; together, with Honours and promotions; for I was a Monk of the famous Order of Saint Augustine, a Priest, a Preacher, a Professor of Philosophy, and Bachelor in Divinity; all which assuredly promised, as years increased, to advance and raise me to higher dignity and preferment. Again, I seriously and advisedly pondered with myself, that hitherto I was both an honour and a comfort to my Parents, that hereafter the news of this my conversion would set a public and eternal mark of infamy on them. I cast also daily in my mind, the poverty, nakedness, perpetual exile, hatred of Parents, Country, Friends, and in brief, the want and deprivation of all necessary things towards the preservation of this life, which I must needs endure if I quite my former religion; but all these carnal respects I slightly regarded and past-by, when I seriously considered, That we must through many tribulations, Acts 14. enter into the Kingdom of God; 2 Tim. 2. And that all that desire to live godly in Christ jesus, must suffer persecution: and therefore, about some two years and a half since, I left Spain, that I might settle myself in this flourishing Kingdom, where every man praiseth God in the Sunshine of the Gospel: It is near about two years since I first made my abode in this City, wherein by the means and favour of God, I have professed publicly the reformed Christian Religion, and have vowed and sworn solemnly to continue in it to my life's end. Neither shall my great want, wherewithal I am much perplexed, I trust in God, ever altar my purpose and resolution, but that God that hath begun this good work in me, will perfect it; to the praise of his blessed and glorious name, to my eternal salvation, to the edification of all my Brethren, and to the confusion of the adversary, for which I bow my knees to Almighty God the Fountain of all goodness, with my whole heart beseeching him to establish and confirm me more and more in his truth. Laus Deo, Amen. Errata. PAge 3. l. 8. lege pro, ibid. l. 18. lege pro, p. 4. l. 25. lege rabble, ibid. l. 27. lege Ergo, p. 6. l. 21. deal at, p. 7. l. 2. deal ever, ibid. l. 3. add according, ibid. l. 13 add be that, p. 8. l. 4. add with, ibid. l. 12. lege Occamus, ibid. l. 14. lege Penitentiary, ibid. l. 32. lege this, p. 10. l. 15. lege ubieties, ibid. l. lege beings, ibid. l. 17. lege this, ibid. l. 27. lege ubieties, ibid. l. deal a. ibid. l. lege beings, p. 11. l. 3. deal it is, ibid. l. 5. lege presence, ibid. l. 11. lege presence, ibid. l. 28. league its, p. 12. l. 4. league true, p. 13. l. 25. deal only, p. 17. l. 25. lege judges, p. 18. l. 12. lege with, ibid. l. lege wounds, p. 21. l. 14. lege jesus. FINIS.