DOCTRINAL AND MORAL OBSERVATIONS CONCERNING RELIGION: WHEREIN THE AUTHOR DECLARETH THE Reasons of his late un-enforced departure from the Church of ROME; and of his incorporation to the present Church of ENGLAND: teaching, maintaining and defending the true Christian Catholic and Apostolic Faith, professed by the ancient Primitive Church, most conspicuous in the outward virtues and constant sufferings of many holy Bishops and other good Christians, glorious in the crown of Martyrdom.  
By JOHN COPLEY Seminary Priest.  LUKE 22.23. When thou art converted, strengthen thy brethren. JAMES 5.20. He which maketh a sinner to be converted from the error of his way, shall save his soul from death, and covereth a multitude of sins. 
LONDON, Imprinted by W. S. for Richard Moor, and are to be sold at his Shop in Fleetstreet, in Saint Dunstan's Churchyard 1612.   

TO ALL SEMINARY PRIESTS, MONKS, FRIARS, JESVITES, AND ALL LAY-PROFESSORS of the present Roman, falsely pretended Catholic faith, grace and true conversion in Christ JESUS.  
WHereas now some months are overpassed since my conformity to the Church of England; whereof I have hitherto been silent, withdrawing myself to further the contemplation of those inducements which lead me hereunto; my zeal of truth and knowledge of your great spiritual miseries who live wrapped in a cloud of ignorance, deprived of the most comfortable beams of true Christian faith, working by the heat of charity in men's souls, enforceth me to dedicate these my doctrinal and moral observations unto yourselves, as standing in most need of them. My intention in dedicating them to you, is no other than true compassion of your souls dangerous estate, not seeing nor knowing your own erroneous doctrines taught in the present Roman Church; of which I dare say many of you are sincere zealous professors with only regard to your soul's health, and the kingdom of heaven, esteeming that above all things to be the chiefest to be sought for in this world, is in truth it is; and therefore your case the more worthy of Christian commiseration, and true Apostolical endeavours for your delivery out of your so perilous and lamentable a condition, which, according to the small portion of that talon that Almighty God hath vouchsafed to bestow upon me, I have endeavoured to show unto you by this Treatise, desiring you courteously and charitably to accept in good part, with no less humility and care of your own souls good, than I do present it unto you with a sincere desire thereof, in the most tender bowels of Christ jesus. Vouchsafe to read it with deliberate judgement; examine well the spirit wherewith it is written; weigh the substance and contents rather than the manner or circumstances of my writing; the style is but plain and familiar; you shall find no affectation of eloquence in it; because my labours and pains taken herein, have been rather for the profit of your souls, then for the recreation of your wits. I know well that neither the planting of Saint Paul, nor the watering of Apollo can redound to your profit, unless God give increase and prosper the success; and therefore leaving the increase to God, and desiring you most attentively to read these my observations, deliberately to ponder them, and effectually to follow them: I most kindly take my leave of you with Saint Paul's charitable words: Pax Dei quae exuperat omnem sensum custodiat corda vestra & intelligentias vestras in Christo jesu. 
Philip. 4.7.  The peace of God which passeth all understanding keep your hearts and intelligences in Christ jesus. Resting this 13. day of june, Anno Domini, 1612.  
A most zealous friend and lover of your souls: JOHN COPLEY.   

¶ Advertisements to the Reader.  
ALbeit to my singular comfort (Christian Reader) I might in the Sunshine of mine own happiness have enjoyed to myself the great benefit of God's favour showed me in my conversion from Romish novelties, to the ancient Catholic Faith, taught in this Kingdom; yet for that I had divers reasons inviting me to the participation thereof unto other men's knowledge, that what was private to myself, might be also a public good unto others; I have thought it expedient with the promulgation of it, for thy better information concerning myself, to propound unto thee some particular Advertisements, whereby thou mayest the better know me and my meaning, who am otherwise perhaps unknown unto thee; and accordingly with moderation of judgement, void of impatient humour or partiality, censure my proceed, in the matters handled in this Treatise.  
2 First therefore, I would have thee take notice, that some few, more zealous and earnest than charitable or wise followers of the Church of Rome, stick not to object unto me, That they cannot be persuaded, that I am truly in judgement & understanding a sincere Professor of the faith of England, otherwise than for some private respect, either of liberty, or other contentment or preferment; whereby you may well infer, that they have no great opinion of any ignorance in me of their Doctrine, nor of actual miscarriage in manners that should make me forsake their communion, since they think I have too much knowledge to be in heart of any other, and yet can charge me of no misdemeanour; for mine own part, I must needs tell you, that herein they are either very ignorant in their understandings, or maliciously affected in their wills; ignorant of the true knowledge of God's favour in converting sinners, and malicious to the Church of England, whereunto I have incorporated myself; and therefore to disgrace it, they are willing, without either true understanding or virtue, to cast any sinister imputation they can upon my person; which I doubt not but by God's assistance and the endeavours of patience & and diligence; I shall turn to their own shame, and to the further manifestation of the wicked doctrines and impieties of their Romish Church; without any indignity or disgrace to the Church to which I am now incorporated.  
3 Secondly, I would further have thee know, that some few Priests of their Church, having grown debauched in their lives and conversations, and after their forsaking communion with the Church of Rome for a cloak of liberty to their lewd inclinations, have proved most treacherous to those unto whom before they professed friendship, remaining in their own consciences persuaded they did not well in discovering Priests, and causing them to be apprehended and ransacking the houses of Recusants, more for their own profits, than for any desire of service to the state, or zeal to the Church of England; giving over all exercise both of virtue or learning, fit for Clergy men. Hereupon divers of the Roman Church have made their advantage for the justification of their own Religion, and reproof of their adversaries faith; insomuch that I heard a jesuit of good reputation say, that a great noble man of this realm being in conference with others of his rank should say, that he much wondered why such men as were virtuous in their carriages so long as they were of the Church of Rome, when they came to the Church of England they proved dissolute of life, & most licentious in their conversations, whereas such as went from the Church of England to the church of Rome, though they were never so disorderly before, they afterward were reform in their conversations, and most religiously exemplar in their behaviours. Now therefore, to show that this observation proveth not always so, and that those of the English Church might not be deceived with this illusion of the Devil, you may from me take notice, that it hath pleased almighty God heretofore to convert diverse who have lived with good fame in the Church of England, and of late one master Richard Sheldon, whose both learning & virtuous conversation, even in the Church of Rome, hath been such as is unimpeachable by any of his Adversaries, as far forth as ever I could hear, and so still manifesteth as much in religious zeal to the Church of England; and for mine own part, I can boldly say, that I find as good curbs by the Doctrine of the Church of England, to keep men from sin, as in the Church of Rome; by virtue whereof, I doubt not, but with God's assistance I shall live to serve him in this Church with less sin than ever I could have done in the Church of Rome.  
4 Thirdly, I must give you further notice, that it is a thing well known, that there are in this realm many dissembling Protestants, which outwardly do all the acts of Religion belonging to this Church of England, either to stay in their places in the commonwealth, or to annoyed their penal laws; and yet in their hearts are resolved believers of the Roman Faith, egregiously dissembling both with God and men, and practising most notorious equivocation, aswell in matters of faith as manners; who will not stick to take oaths, receive Sacraments, go to Church, and commit many a like act directly against their consciences & persuasion, which according to Saint Paul is sin; 
Rom. 14. vers. 23  nay, I dare affirm that it is a heinous mortal sin, approaching near to that sin against which Christ himself pronounceth a dangerous threatening full of terror to any considerate heart, saying; That he that sinneth against the holy Ghost, shall never be forgiven, 
Luc. 12. vers. 10.  neither in this world, neither in the world to come. Whence it may appear, that such men, as they are most treacherous to God, so may it be probably thought they cannot be loyal unto men; and therefore are they to be held the most dangerous men that can be in any Commonwealth, preferring the glory of men before the glory of God: which being a thing much practised by some affected to the Church of Rome, I have been the more willing, both for their better information, to publish these my observations, as also to give satisfaction to the Church of England concerning myself, who am (I thank God) most free from so hateful a crime, odious both to God and man.  
5. Fourthly, I am further to let you understand, that my intention in these my Observations, being more for the instruction of the Professors of the Church of Rome, than for those of the Church of England (who stand in no need of so mean a scholar as myself) I have cited often the Authors of that Church even against themselves, thinking no way better to confute their Doctrines, than by their own grounds and their own Teachers. And although I handle not all points controversed betwixt Rome and the reformed Churches at this day; yet do I so entreat of the chiefest points of Practice and Doctrine, that all those being discovered to be but erroneous and novel, and such as cannot stand with the true grounds of Christianity, I think there is no man of sound judgement can think I had just cause to stay any longer in that Church, or that themselves can be partakers of Salvation, remaining in the same.  
6. Fifthly, my further desire is, that thou who vouchsafest to be the Reader of these my unpolished lines, wilt with as favourable a mind entertain them for thy profit, as I, out of charitable affection to God's servants, do most freely publish them to the world; desiring Almighty God to give thee grace to read them with due attention, and to ruminate upon them with mature deliberation, laying aside all partiality in thy censures, or inordinate desire of any curious novelties; my resolution in the writing of them being more for the profit and spiritual good of others, than for any purchase, either of praise or estimation to myself; desiring that the naked truth, set forth without any colours of art or elocution, may show it own power and force to prevail against falsehood. And so wishing you all happiness, both temporal and eternal, I leave thee to the protection on of Almighty God:  
Yours zealously affected in Christ jesus. I. C.   

A table of all the matters contained in this book of Doctrinal and Moral Observations.  

CHAP. I. COntaineth the first observation, showing the reasons of this Treatise. Fol. 1.  
Chap. 2. Containeth an observation of God's providence, in ministering occasions of times, places, and persons, concurring to the Authors conversion. Fol. 15.  
Chap. 3. Containeth the first fundamental observation of the end of man, and his chief happiness. Fol. 26.  
Chap. 4. Containeth the second fundamental observation of the supernatural and revealed knowledge, which is necessary to salvation. Fol. 30.  
Chap. 5. Containeth the third fundamental observation about the absolute necessity of supernatural faith. Fol. 34.  
Chap. 6. Containeth the fourth fundamental observation about the rule and strait mete-wand of the true Christian Faith. Fol. 38.  
Chap. 7. Containeth the fift fundamental observation, how the ministery of the true Church of Christ is the means of teaching the true sense, and understanding of Scriptures, where, and when it hath a visible external government. Fol. 52.  
Chap. 8. Containeth the sixth fundamental observation, how that conformity of doctrine with the ancient doctrine of the primitive Church may be a good means in these latter ages to know the true Church of Christ. Fol. 55.  
Chap. 9 Containeth an observation of the wonders, and supposed Miracles, which as Christ hath foretold the Pseudo-christs', and false Prophets shall do, for the seducing of God's Elect, if it were possible. Fol. 72.  
Chap. 10. Containeth an observation of the great hypocrisy of false teachers forespoken of in the holy Scriptures. Fol. 100  
Chap. 11. Containeth an observation of the fruits by which false Prophets are to be known and discerned. Fol. 113.  
Chap. 12. Containeth an observation about the Sacrifice of the Mass, which is accounted by the Church of Rome the chiefest act of Religion, that can be done to God. Fol. 133.  
Chap. 13. Containeth an observation about the doctrine of Transubstantiation, which is a principal novelty taught in the Church of Rome. Fol. 160.  
Chap. 14. Containeth an observation about the Sacrament, ministered but under one kind to Lay-people in the Church of Rome. Fol. 171.  
Chap. 15. Containeth an observation of the Pardons and Indulgences, which the Pope annexeth to Crosses, Grains, and Medals. Fol. 180.  
Chap. 16. Containeth an observation about the number of seven Sacraments, admitted by the Church of Rome. Fol. 189.  
Chap. 17. Containeth an observation about the doctrine of the Virgin Maries conception in original sin. Fol. 206.  
Chap. 18. Containeth an observation of the honourable state of Marriage prohibited by the Church of Rome to Priests, who by God's law may lawfully live in it: and allowed to those who by God's law can not live together without Incest. Fol. 214.  
Chap. 19 Containeth the Conclusion to the Reader, with a recapitulation of all the precedent observations for the Readers profit. Fol. 213.    

DOCTRINAL and Moral Observations concerning Religion.  

CHAP. I. Containing the first observation, showing the reasons and occasions of this Treatise.  
AMONGST all the things which draw men into admiration, 
Great is the benefit of true conversion, because it manifesteth the power of God.  and which do see me to happen contrary unto common course and order, worthily may the conversion of souls from the ways of sin and iniquity, challenge the first place, and is to be esteemed as the greatest: for this is the most excellent work the Heavens doth afford us, and the most wonderful that the infinite power of God, infinitely powerful, can perform. This the prime Doctor of the Roman Church most clearly intimateth, 
Tho. Aquin. 12. q. 113.  saying, Maximum opus Dei, est justificatio impij; The justification of a sinner is the greatest work of God: according to that of the Kingly Prophet, Miserationes eius super omnia opera eius; 
Psal. 144. vers. 9  his mercies are above all his works: yea, and the Church of Rome to keep fresh the memory of this document, prayeth to God yearly in these words, Deus qui omnipetentiam tuam parcendo & miserando maxime manifestas; 
In Dom. 20. post Pent.  O God that by pardon and mercy chiefly manifestest thy Almighty power. Which verity also S. Augustine confirmeth, saying upon those words of S. john, Greater works than these shall he do: 
joh. 14. v. 12. August. tract. 72. in joh. post. Med. tom. 9  Maius opus est, ut, ex impio justus fiat, quam creare coelum & terram; it is a greater work for a sinner to be made righteous, than to create heaven and earth. This, though it seem a paradox, is most true: for certainly, albeit the creation of the world was a marvelous work, yet the justification and conversion of a sinner is much fuller of admiration. God framed and moulded the world almost in a moment of time, and brought forth all creatures in a short time, as it were into the field: but to abolish the turpitude and foulness of only one original sin, he used the delay of five thousand years: and to bring this work to perfection, his only son Christ jesus endured three and thirty years exile from his heavenly Kingdom: For the work of creation God did but speak, 
Psal. 148. vers. 5.  Dixit & facta sunt; but for this other work Christ was to suffer and die: Oportebat Christum pati, 
Luk. 24. vers. 16.  & ita intrare in gloriam suam, it was behoveful for Christ to die, and so to enter into his glory: therefore Saint Augustine's sentence of true converts is to be noted, 
Augustin. in Sermon.  saying, conversio ad bonum, non homini sed Deo adscribenda; the conversion of a sinner unto good, is not to be ascribed unto man, but unto God, who of himself can do all things by his power.  
2 Now verily, as justification and remission of sins is the greatest work of God, 
Great also, because it manifesteth the glory and wisdom of God.  manifesting his infinite power and mercy; so neither is there any work of his more forcible to set out his glory and wisdom unto the world than the same. It is a glory unto the artificer to delineate most perfect colours of Emblems upon base iron and hard steel. The skill also of the Physician is praiseworthy, when he freeth one from danger that is poisoned, and swollen by the biting of a Viper, with a present Antidote; so the glory of God and his goodness chiefly shineth in the conversion of sinners. So it shined in Saint Paul the Apostle, when he being infected with the poison of infidelity, and swollen therewith, Spirans minarum, & caedis, 
Actor. 9 vers. 1.  breathing forth threatenings and slaughter against the Disciples of the Lord, Christ appearing very opportunely unto him, cured him and strengthened him in faith. Hereby appeareth the frailty of human nature, and the power of God's grace, which redoundeth much unto the glory of his Saints, whilst calling unto their remembrance their passed dangers, they behold their happy security of present glory: even as the Mariner after the danger of shipwreck rejoiceth; as a sick person rejoiceth, after therecoverie of a perilous disease; and as conquering soldiers triumph and glory 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 exaltavit me; the Saints do very much rejoice, when mindful 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 Paul rejoice, when of a persecutor he was made a vessel of election. So also Saint Matthew, when of a Customer he was made an Evangelist. So Saint Marie Magdalene, when from being a vessel of contumely and disgrace, she was translated into a vessel of glory. So Saint Peter, when after the denying of his Master he was made a constant pillar of truth, by his personal perseverance in faith, obtained him by Christ's prayer, who said, Ego rogani pro te Petre, 
Luke 22.32.  ut non deficiat fides tua, I have prayed for thee Peter, that thy faith fail not.  
3 The observation hereof (gentle Reader) maketh me truly to discover, 
An acknowledgement of the benefit of conversion.  as the case standeth, the obligation I am bound in to God: for Almighty God of his infinite goodness, and out of the unexhausted riches of his mercy having blessed my soul with a true and unfeigned conversion from the superstitious, idolatrous, and heretical religion of the Roman Church, unto the perfect knowledge and practice of the Religion established in this Realm, touching that faith which is conformable to that which was taught by the Ancient Primitive, Apostolic, and Catholic Church; which is maintained and defended by his Majesty, with whom I may presume boldly to say, maugre all the Church of Rome, I will never be ashamed to render an account of my profession, 
Praemonit. to all Christian Monarches.  and of that hope that is in me, as the Apostle prescribeth. Having (I say) been made partaker of this benefit, only through Gods working in my soul, as I can do no less in the duty of gratitude than to manifest the same unto you, so must it be a part of my care, not only to acknowledge the same myself, but to be an occasion that others may partake of the like blessing with me, who live blinded with the same vail of errors and heretical inventions as I did, till it pleased God to draw away that dark curtain of implicit faith, (viz. that the Roman Church is the true Church of God) from mine eyes, and to give me grace clearly to behold the explicit novelties strongly and cunningly maintained therein, which enforceth me now to make the confession of my faith, saying no longer the Creed of Rome, made by the Pope, and recorded in the Council of Trent, but with his Majesty, 
Praemonit. fol 35.  I am such a Catholic Christian as believeth the three Creeds; that of the Apostles, that of the Council of Nice, and that of Athanasius etc. I also acknowledge for Orthodox all those other forms of Creeds, that either were devised by Counsels, or particular Fathers, against such particular Heresies as most reigned in their times. I reverence and admit the four first general Counsels as Catholic and Orthodox etc. I also concerning the Fathers hold as his Majesty doth; the Scriptures also I believe: as for the apocrypha, I hold them in the same account that the Ancients did, etc. And so of the other points of doctrine, according to the most judicious profession which his Highness in the Church of England maketh, do I believe.  
4 Here at I know (gentle Reader) thou mayest much marvel, 
God the cause of my conversion.  that I (who was borne of such parents as professed the Roman faith, and lost much of their temporal estate divers years together for the same; who have been trained up therein from my youth; who have practised the function of my Priesthood these nine years, according to the fashion of that Church; who have been ready and prompt in ministering their Sacraments, in preaching their Doctrine, in offering their Sacrifices; who dedicated my life and labours most willingly for the advancement of that faith; who am allied to divers 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 have 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 joy to mine own soul, This is a change of the right hand of the highest. 
Psal. 76. vers. 11.  And for this cause do I here present unto you the observations both of doctrine & manners, which have caused this my unexpected change and heavenly metamorphosis: not engendered by any wavering disposition or inordinate passion (too often seen 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 unto the love of truth and dislike of falsehood; and therefore a work (as I hope) wrought by the only strong hand of God, long inviting and leading my soul hereunto, and often displaying the bright beams of his extraordinary grace, most efficaciously enforcing me thereunto, after many great conflicts and combats within myself: in which conversion of mine though some rejoice, yet others out of rash judgement, and indiscreet passion, and their implacable hatred to the Church of England, joined with extreme ignorance, and that by the deceitful ground of their implicit faith, and belief of whatsoever the Church of Rome teacheth (not considering the defection and Apostasy of faith, foretold by our Saviour himself in the Scriptures, under the parable of cockle and tars, 
Matth. 13. vers. 25.  of heresies, and novelties, oversowed by the enemy man after the sowing of the good seed, when all were asleep) do labour by all means to obscure and endarken with untrue reports, and most unconscionable calumniations; some giving out, that I was ever of a presumptuous spirit, but they are such as have against all conscience and good nature most unnaturally wronged me, as divers of the best Papists have heretofore judged, and can yet witness. Others, that I am bereaved of my right wits, and assuredly distracted in mind: but they I presume are such as either know me not, or else such as think there can be no greater madness than to forsake the Church of Rome; out of a misconceited persuasion they have, that truth is on their side; whereof they have such a prejudicate opinion, without knowledge, that they will not stick to say, that should they abandon the Roman faith, they would sooner become Turks than Protestants. Others, that I am drawn either by the desire of worldly liberty and preferments, or by some carnal allurements to perform the will and desires of the flesh; against all which unchristian suggestions, although I could in respect of myself, with the buckler and safeguard of patience and silence possess mine own soul in quietness and comfort, knowing that the greatest temporal happiness of a Christian is the testimony of a good conscience: yet notwithstanding, for that my conscience giveth evidence, that by them Gods singular mercy and providence most clearly shining in my conversion, should be eclipsed, and his glory most injuriously wronged, and many over-credulous spirits too too much abused, I can do no less, in my thankful duty for so singular a received 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 walk awry, be invited and edified by my example: which I cannot better perform, then by giving public testimony to the world in writing of the true occasions, means, and motives of my conversion, as by these my doctrinal and moral observations I trust through God's grace I shall perform.  
5 The truth is, and I cannot deny it, 
The difficulties of my conversion.  that this my change and conversion from the faith of Rome to the faith of England, was even beset with manifold difficulties, oppositions, bars, and obstacles, long hindering & delaying this work, which consisting of the inward act of resolution in the soul, strengthened by God's especial grace with comfort, 
Tho. Aq. 12. q. Cxiij. art. 7.  at length was performed in an instant: For first it is well known I was armed against it by my continual education and example of my parents in the doctrine and practice of the Roman faith, which I was persuaded to have been Catholic, 
Education one let.  even from my first years of understanding: for common experience showeth that of the Poet to be most true, Quo semel est imbuta recens servabit odorem testa diu, Every vessel retaineth long the savour of that liquor which is first put into it; yea, the tender twig in growth inclineth always that way unto which it was first bowed by the Gardeners hand, whether to straightness or crookedness; such was my disposition to the faith of Rome, and unapt to any other by my breeding, had not the father of mercies, and God of all comforts, by his powerful hand guided me to this, unto which now I am come through his gracious goodness. Secondly, I was further armed against this my happy conversion by my function and calling in the Roman Church to the state of Priesthood, wherein I consecrated all my studies, labours, 
My function another let.  and endeavours, to fortify and strengthen myself in the doctrine of that Church, and also to induce others thereunto, esteeming my endeavours in reducing any to that religion so pleasing to God, as none could be greater; setting always before mine eyes that of S. james, 
jacob. 5. vers. 20.  He that maketh a sinner to be converted from the errors of his ways, shall save his soul from death. The consideration of which promise in those my labours and travels, whether by day or by night, by land or by sea, whether in danger or safety, whether in want or abundance, whether with infamy or good fame, whether with favours or threatenings, whether i'th' liberty or imprisonment, whether with crosses or prosperity, whether amongst my friends, or in banishment, made them all most sweet, 
The success of my practice another let.  easy, and pleasant unto me. Thirdly, I was moreover armed against this my conversion by the successful practice of this my function, which I always performed with most desired comfort unto myself in the ignorant blindness I then lived in, and with competent satisfaction and contentment unto others, whom I thought profitably to have either purchased to Christ by his grace, or confirmed in that faith. Oh what heart is there that will not be flattered with prosperous events in the course they labour in, and grow foolishly bewitched with pride in their own doings; self-love and felicity being like the two poles Arctic and Antarctic, upon which the whole course and frame of a foolish man's life hath his dependence! 
Love to friends another let.  Fourthly, I was armed against this my conversion by the great mutual love which was between me and many chief and great persons, professing the Roman faith with me, and suffering much temporal detriment for the same, who I assure myself were so tenderly affected unto me, that as I could not be without a joyful or sorrowful feeling of their good or evil, so neither could they be without the like affection towards me. I cannot utter how much I was held back by this gin and temptation of natural friendship, which long like lime-twigs held the affections of my soul from being able to find wings for the flight, which I have now made; having through Gods grace received feathers like the Dove to fl●e ut requiescam, 
Psal. 54. vers. 7.  to rest and repose myself in the fruitful boughs of the little mustard-seed mentioned by Christ, 
Matth. 13. vers. 31.  where I may with experience of God's comforts now say with his daughter in the Canticles, Fructus eius dulcis gutturi meo; 
Cant. 2. vers. 3.  his fruit is sweet unto my taste. Fifthly, 
Example of parents and kindred another let.  I was moreover armed against this my conversion by the example of most of mine own kindred, who were always and still are resolute and constant professors of the Roman faith, whose conversions with mine I most hearty wish in the tender bowels of Christ jesus. Here it may be well considered, how much my soul, partly solicited by the love of truth, and strongly yet held fast in the traitorous affection of flesh and blood, was turmoiled in this conflict against two adverse powers; the one inviting me to heaven, the other weighing me down unto earth; the one showing me the way to God, the other holding me from him by the heaviness of natural affection. Sixtly, 
external reputation another let.  the reputation and good opinion I found that both the Romish Clergy and Laity had of me, might well have overswayed any man that was not a master over self-love, and a contemner of vainglory. There is no man of experience but knoweth well, that in all outward show the Clergy of Rome here in England amongst their professors are much more held in reverence and respective regard, than those of the Clergy of England by their followers, many things of doctrine and practice tending more to their magnifying and glory; as first the doctrine of auricular confession, which breedeth an extraordinary awfulness towards them; and secondly a continual practice the Papists of England have to ask their Priests daily blessing, kneeling unto them; a kind of humiliation not used to every Priest in any country but in England. Seventhly, 
Natural perplexity another let.  I was armed further against this my conversion, by an extraordinary heaviness I apprehended it would breed to those whom I had in former times reconciled to the Church of Rome, thinking they would rather grieve for me as one lapsed, than follow me as one risen; unless it should please God by his especial grace to give them the like occasions to find out the truth, as out of his fatherly providence he gave unto me.  
Oh what inward conflicts, 
The conflicts going before my conversion  almost insufferable, did these considerations breed in my very soul, so long habituated in the Roman 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 poor soul here environed with perplexed assaults of flesh and blood? of self-love? of natural affection to my friends? and as I conceived then, of supernatural affection and zeal to my ghostly children? Ah how many powerful arguments of human wisdom did wrestle against my poor understanding, and against the light of grace, God's inspirations often illustrating my soul with the beams of his heavenly truth, which I set too lightly of, as of temptations, the resistance whereof I then thought was meritorious, howsoever I strived in my conversation outwardly to shadow them, feigning a counterfeit quietness and calmness of mind, when I was most violently tossed and troubled in mine own conscience? The nights could not afford me ordinary rest and repose, but often when I thought to overcome these conflicts betwixt falsehood and truth, by taking my usual rest; even in my sleep I should find sudden days of grace and spiritual light to awaken me, and to enforce me to take delight in the Sunshine of truth; which as I had not grace then to conceive as I should, I held to be but illusory flashes of the Angel of darkness, transforming himself into the similitude and likeness of the Angel of light, to deceive my soul withal, and so I confessed them, as ordinary temptations against faith, till at length with a more powerful light it pleased the true Son of justice and God of glory to enlighten my understanding, in such sort, that all the clouds of error and endarkened affections were dispersed like mist before the Sun; what before I held to be heretical, I approved to be most Catholic; what before was falsehood, was now truth; what before was darkness, was now light. I found myself suddenly in my meditations upon the grounds of true faith and belief, like S. Paul, environed, not with a corporal, but with a spiritual and most comfortable light from heaven, placing my understanding in the paradise of truth and all her delights, struck down to the ground in the humble acknowledgement of mine unworthiness, and terrified with a voice from heaven, not sounding in the ears of my body by their corporal Organs, but sweetly making a most delightful harmony in my soul, 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 have me to do? with perfect true conformity of all my thoughts, actions, and endeavours answerable to his will. Hence was I moved with great power, working even with comfort to my soul, to call to mind innumerable passages of Scriptures and ancient Fathers, in former times observed, and other reasonable congruencies, moving me most effectually to convert myself to the only Apostolic, Primitive, and Catholic 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 providence, inspiring my parents minds by my nurse and her husband (who were purposely sent for out of England) sent into this Realm, when I was but few days old, to be nursed here; which was a great furtherance and means that now in the ninth year of my Priesthood I am in this Realm nursed and grown to such a spiritual strength, as to embrace the right faith of a true Christian, which heretofore I wanted. And although lately, since my conversion, one said unto me, that it had been better if I had been drowned at sea in the great storm which happened in my passage into this Realm so young (which I escaped with exceeding great danger, being forthwith entertained into the Castle by the Captain thereof for my father's sake) than at riper years thus to live an Apostata, and to be a scandal unto the Church of God: Yet I trust that I shall make it apparent, that it was much better I escaped; God's providence in the first escape of my body foreshowing a more dangerous second escape from the shipwreck of my soul, whereby his glory in my happiness 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 Trinity in my conversion the first cause of this treatise.  Hereby you may see (courteous Reader) whether I have not just cause to make known to the world this my conversion, and the true occasions and motives thereof, that all that bear of it may say as I have cause to say in mine own soul, The finger of God is here: For first you may observe, that whilst I wandered out of the right way of true Catholic doctrine, 
God's goodness.  following the Church of Rome, the finger of God's mercy and goodness directed and pointed me which way to take into the right path of heaven, most favourably bestowing upon me beartie contrition for my former errors both in faith and manners, more than ever before. Secondly, the finger of his wisdom, 
God's wisdom  even when I was most addicted to the studies of the Roman doctrine (occasion being given me of conference with some Protestants, requiring satisfaction of me in some capital points of controversy, which I promised either to prove by the Scriptures, ancient Fathers, and natural reason, or else to embrace the Protestants faith as Catholic, therewithal intending to impugn the doctrine of the Religion here professed in England) directed my understanding so to examine the controversies, weighing all Cardinal Bellarmine's reasons for both sides, that doing it with sincerity, I fell into such doctrinal and moral observations upon the grounds of the Roman faith, that I most clearly discovered the dark clouds of error and ignorance, wherewith my judgement and reason were overcast; I found the weakness of their grounds, the fallacies of their reasons, and the insufficiency of judgement showed in most of their controversies; I found many places of Scripture impertinently alleged, divers citations of ancient Fathers fond wrested against their true understanding, & many natural reasons alleged most repugnant to reason. Lastly, the finger of his Almighty power, 
God's power:  as efficaciously as the Load. stone, draweth iron unto it, drew all the affections of my heart to a firm resolution, no longer to sleep or slumber in my errors, but to break off all the bands of erroneous and superstitious doctrine and novelties, wherewith the present Church of Rome holdeth souls in slavery to Satan, and to embrace the truth of the Ancient, Catholic, and Apostolic doctrine, which I found to be most purely taught in the Church of England, according to the primitive sincerity. Hence it is most clearly apparent, how much the glory of God appeareth in my conversion, and the three divine attributes of goodness, wisdom, and power of the blessed Trinity, 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 cry out with holy Saint Paul, 
Rom. 12. vers. 33  O the depth of the riches both of the wisdom and knowledge of God, how unsearchable are his judgements, and his ways past finding out! for who hath known the mind of the Lord, or who hath been his counsellor? Or who hath first given to him, and it shall be recompensed unto him again? for of him, and through him, and to him, are all things; to whom be glory for ever. For to God himself must I needs attribute this favour, having just cause for the same with the kingly Prophet to say, 
Psal. 34. vers. 2.  I will always praise the Lord, his praise shall be always in my mouth; who chief hath wrought in my soul the understanding, the will, and the accomplishment hereof; which I can do no less in gratitude than make known, that his name may be glorified therein. 
Satisfaction the second cause.  Secondly, if my blinded zeal of your souls good did so much transport me in my ignorance and errors, as to employ my best endeavours, yea and to venture my life for your good, and for the reducing of any in this Realm to the pretended Catholic faith which then I professed, without fear of incurring any displeasure of the State; then can I now do no less in satisfaction to God and the world, being now enlightened with truth itself, than to show a more earnest zeal & burning charity towards your conversions from the former errors, labouring to reduce you unto the same light of Catholic truth whereto I myself am called, that whereas I have formerly wronged the souls of many in the time of my blindness by divers labours and exhortations, and the wrong ministration of the blessed Sacrament, but under one form unto you, quite contrary to Christ's institution and commandment, rejoicing therein; I may now in the time of better knowledge endeavour to make part of amends, by using any possible pains to inform you rightly of the same way which it hath pleased God to call me unto. 
The true motive of my conversion the third cause.  Thirdly, that you may have true notice, that not any temporal motive hath wrought this change in me; not persuasion of any worldly friend (for till my conversion I conversed with none ordinarily but those of the Roman profession) not natural affection to kindred, because my nearest and dearest friends of blood are of that faith, and gentlemen of worshipful quality; not want, for mine own means have been able contentedly to maintain me, with such helps as the practice of my function drew unto me, besides the love and willingness of many good friends, most ready to assist me in all my needs; not inordinate affection to carnal delights, unapprovable by God's word, for I thank God I am free from all such, or any other as far as I know, who am best able to examine mine own conscience in this behalf.  
8 Accept therefore I beseech you (dear Recusants) unto whom I wish as much good as to mine own soul, 
To Recusants.  and all happiness in the most tender bowels of Christ jesus, these my ensuing observations, grounded upon the sacred letters and the doctrine of the ancient Church, earnestly praying to God they may bear the same sway with your understanding and will as they have with mine, for your inducement to a perfect conversion of your souls, according to my example, unto the true worship of God in the true Catholic English Church; whose doctrine you may find agreeable to the true grounds of Christianity, and the doctrine of the primitive Church, as I doubt not but you may most clearly perceive, if you will vouchsafe without all passion and perverse affection to peruse my observations; which as they have been powerful to work my true conversion, so from the truest affections of my soul I wish they may be as profitable unto you, for your reduction unto the same most true Catholic faith, with abundance of God's blessings to your souls, with perfect allegiance to your lawful Sovereign, with edification to his Church, with true contentment and peace to your hearts, with quietness to your present life, and everlasting glory to your life to come, through the grace and mercy of our Lord jesus.   

CHAP. II. Containing an observation of God's providence in ministering occasions of times, places, and persons concurring to my conversion.  
Such is the merciful providence of Almighty God, which reacheth from one end to another mightily, and sweetly ordereth all things, 
God's providence ordereth all things. Sap. 8. vers. 1.  that as he disposeth all human actions to happen in fit times, so doth he suffer fit accidents and occasions to fall out, that the works which he intendeth by men, may have success answerable to his will and designments, Qui mundum per seipsum regit, 
Greg. lib. 14. Mor. cap. 26. ante medium.  quem per seipsum condidit, who as Gregory saith, ruleth the world by himself, which by himself he created. For his understanding and will being the cause of all things, as the great Doctor of the Roman 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 Paul affirmeth; 
Ephes. 1. vers. 11.  and his will being known (as the Schoolmen teach) by divers signs, as by prohibition, permission of evil, 
Thom. Aqu. part. 1. q. 19  operation of good, and by precepts etc. Saint Augustine also saying: 
August. enchirid. c. 29. in fine. Tom. 3.  Nihil fit nisi omnipotens fieri velit, vel sinendo ut fiat vel faciendo; Nothing is done but what the Almighty will have done, either by suffering it to be done, or by doing it; it followeth by necessary consequence that all occasions, helps and benefits of his creatures, subordinately concurring to every act of his will proceedeth from his providence and wisdom.  
2 Hence, 
My bond of gratitude to God's providence.  (gentle Reader) I observe in how strong bands of dutiful thankfulness I stand obliged unto God for ministering unto me at several times, and in several places, and upon different occurrences, such occasions and means to search and examine the controversies of religion betwixt the Roman and English Church, that whilst by my studies and labours my purpose & designment was to draw others into the net of Rome, I myself was led into the sheepfold whereof Christ in heaven is the chief Pastor, wherein I see truly verified that of King David; 
Psal. 13. vers. 2.  Dominus de coelo prospexit ut videat si est intelligens aut requirens Deum, the Lord looked down from heaven upon the children of men, to see if there were any that did understand and seek God: who never ceaseth to minister occasions and means concurring to the good of his servants, 
Matth. 11. ver. 1.  who numbereth all the hairs of their heads in his knowledge, and suffereth not any thing to happen without his providence unto them. For so we find that Abraham's exile concurred to his greater good; 
Gen. 11. verse 1. Gen. 22. vers. 29. Gen 37. vers. 18  the commandment of isaack's Sacrifice, gave occasion to approve Abraham's faith, the felling of joseph by his brethren and his imprisonment, were occasions concurring to his greater glory, and to the manifestation of his virtues, 
Exod. 2. vers. 3.  and Gods more singular providence towards him; the laying of Moses by the brink of the river; 
1. Reg. 17. vers. 6.  the often delivery of David from saul's fury; the feeding of Elias with bread and flesh by Ravens; the preservation of Daniel in the den of Lions; 
Dan. 6. vers. 22. Dan. 3.20.24.  the protection of the three Children in the Babylonian furnace, do most clearly show, how by this providence of God, all occasions and circumstances of men's lives, do concur to the happiness of his chosen servants: 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 under the shadow of the Almighty: for that all times, places, persons, words and actions fall out unto the good of such a one through God's allseeing and directing providence.  
3 This sweet providence of God towards me in particular, I cannot let pass in silence, and bury in oblivion, 
The demonstrations of God's providence towards me.  least concealing his glory appearing therein, and blemishing my soul with a foul spot of ingratitude, in fear of his just punishments I might deservedly say. Vae mihi quia tacui, woe is me, because I have held my peace. 
Esay. 6. vers. 5.  When I consider how God in my childhood drew me out of the country where I first breathed air, making me a young travellei by Sea, protecting me from a dangerous storm, and affording me after my escape, courteous & friendly entertainment in a Castle of this land; how in danger of like peril by Sea, I returned back again, by my mother's direction, when I was about nine years of age. How near to Namures I escaped danger of drowning, falling into a hole of water, where I stuck fast in the mud by the head, had not God's protection afforded me a hand to be plucked out with: how I escaped many dangerous sicknesses, and a most perilous fall out of a Wagon, where my head escaped the wheel from crushing it in pieces, at my going first to Saint Omers with Master Nicholas Smith the jesuite to be a student there, at the first erecting of that Seminary, of which house I was one of the first six that were received into it, and that had their first mission into Spain from it: how being to sent thence by God's providence with M. Baldwine the jesuite, after a sore storm by night near unto the Isle of Wight we were cast into the mouth of the Queen's ships, the next day by contrary winds driving us back unto the downs near Dover, where we were all taken prisoners by Master King, Captain of one of her majesties ships, and brought into this Realm, being first detained and courteously entertained at my Lord Admiral's house at Derford, then at the then Lord of Canterbury's, who committed us either to Bishops, or other grave Prelates, where we might have bad better education for the truth of Christian Religion, than we had amongst the jesuits if we had had the grace to have made benefit thereof, had not the poison of false doctrine, first so feised upon all the powers of our soul, that at that time for want of experience & knowledge, we could not relish the most delicious Manna of God's word, nor give ear to the happy tidings of the true Gospel of Christ so like deaf Adders our ears were stopped.  
4 And further how by God's providence about six years after intending learning and further experience, 
Other particulars of God's providence towards me.  I went to Rome, in which journey I was imprisoned first at Pheckam in France, where I was most wrongfully committed with another Gentleman, and our purses pretty well emptied, and was secondly also taken again at New stade in the Palsegraves' Country, where I was detained for a time with the rest of our company, by reason of Master Thomas Coniers a jesuite, with an Irish brother of the same order, who upon suspicion and jealousy of being busy dealers in English affairs, engendered by the pretty discovery of some equivocations at their examinations, had been sent into England, had not the Archduke Albertus sent his letters in his behalf (as afterward I heard it reported) for his delivery. How after many sicknesses in Rome where I continued three years, I was made Priest, intending no other end then to employ my whole life and labours in connerting souls to the Church or Rome, which I was constantly persuaded than was the true Church of God; and therefore I thought I could take no course of life upon me more grateful to God, more profitable to others, or more meritorious for mine own soul than this was: thus disposed and resolved, how I with my fellows kissing the Powes feet, and receiving his benediction upon ourselves, and upon our beads, crosses and meddalles, with power to give the English pardon to others here, for the annulling of temporal pains due to sin in this life, or the next, and for freeing souls out of purgatory, we were sent into England. How since I have spent my time for the most part here in England about nine years in the practice of this function. Where my labours in that kind were not unprofitable, nor ill esteemed of by those of the Roman profession, in the which no danger of laws affrighted me, no imprisonments made me saint, no crosses quailed my courage. Now when I reflect upon all these occurrences of my life with divers others, I cannot but magnify the wisdom of Almighty God, and highly exalt his divine providence: and therefore the nearer that I approach unto the consideration of the occasions and motives which God hath used to work my conversion in this Realm to the true ancient Apostolic and Catholic faith, giving me knowledge and experience of many novelties and erroneous doctrines diameterly opposite to the doctrines of Christ, his Apostles, and the ancient Catholic faith.  
5 Since my coming into this Realm Priest, 
Reading of Protestant books the first occasion of doubts.  I observed no one thing to be more necessary for the end I aimed at then the study of controversies, whereunto next unto the Scriptures for exhortation, and cases of conscience, for the better directing of souls, I chiefly applied myself, in the study whereof I found it behooveful, not too neglect the reading of such Protestant writers as fallen into my hands, thinking I should thereby be the better able to confute all objections when occasion of conference with any should be given, which thing being yearly prohibited by the censure of Bulla coenae, which is once every year with many execrations and curses published in Rome, I obtained leave of my Superior to read them with condition not to study them, 
Master George Blackwell.  but to confute them: which distinction seemed strange unto 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 reform Catholic delivered me by a kinsman of mine, who told me of a Cousin of his that promised to be a Roman Catholic if he could see that book well answered and confuted. Next to this I met with Master Robert Abbot's book in Latin of Antichrist given to a friend of mine by a worshipful Knight of this Realm, who highly praised it, and much esteemed thereof. After that I lighted upon Master Doctor Bucklies confutation of Master Thomas Writes articles. After that I met with the book of proceed against the Pouder-Traytors, containing in it that most eloquent and learned Oration of the Earl of Northhampton. Then came to my hands his majesties Apology for the oath of Allegiance, with his premonition to Christian Princes. After this I fell by a mere chance upon the book of the now Lord of Canterbury's written in confutation of some of Master Doctor Hills quartern of reasons. Next met I with the Bishop of Lincoln's answer to Parsons with some others. All which I perused diligently, and with great attention, in which writings although some doctrinal points much distasted my palate by reason of my settled affection to the Roman faith, yet I found many points both doctrinal and moral, very remarkable and powerful to move strong doubts, had I not by the implicit faith of whatsoever the Roman Church teacheth, folued them all, and so consequently held them as matters of scandal and temptation: the first of which ought not to move a settled constancy, nor the second to find any entertainment, but even at the very first occurrence to be rejected; yet notwithstanding at the last, reflecting upon many former observations, I conceived that ground of implicit faith to be subject to the danger of error, and held it fit to examine very diligently the grounds of the true Church, especially for a Clergyman, who is to yield a reason of his faith, and to give satisfaction unto others; and chiefly in such times as the question is to be discussed which is the true Church, a man ought to hear, to believe, and to follow, if he will not be esteemed as a Heathen and Publican. Then began I to reflect more seriously upon the former points, and to grow very familiar with the aforesaid books, and with much stay to examine the reasons and solutions of Cardinal Bellarmine to his adversaries, in the chiefest points of Doctrine now controverted, where finding many frivolous arguments and idle solutions, I grew into much greater care to discuss matters than ever before, lest whilst I thought to go the right way to Heaven, and to lead others thither, we went both blindfolded to hell.  
6 Next unto this occasion happened another, 
The powder-treason another occasion.  and that was the most unmatched Pouder-treason, as I think the most odious conspiracy that ever was invented or intended by the brain of man; the hateful memory whereof will prove everlastingly to all posterity a spot indelible, not only to the actors, but also to all that shall maintain, approve, and allow of the same wishing it had had the intended effect, acknowledging no other faultiness therein, but the want of that success, which no honest or good Christian mind could ever endure. This was so great a scandal to many, that had they not been otherwise confirmed in the faith of Rome, they would forthwith have abjured it: and for myself in particular, when I heard the names read in the proclamation of those who were the chief agents therein, I stood amazed, fearing that it had been approved by the Pope underhand; because I thought, if Garnet, Gerralde, and Greeneway were either agents or concealers thereof, the providence of the jesuits was such, that they would never (whatsoever they thought in their judgements of the lawfulness thereof) have given consent thereunto, without the approbation of higher authority; and my conclusion in judgement was, that if ever I could be assured, that the Pope allowed by any connivency whatsoever of the fact, I should therein rather acknowledge him to be the Vicar of hell, than the Vicegerent of Christ. And further, I was much more amated, when I heard that Garnet should acknowledge himself to have heard of it in Sacramental confession, and yet to conceal it from the State, and to device no means or way to discover the fact, without opening himself or his penitent; which the doctrine of his own Church obliged him unto, 
silvest verbo Confessio §. 3. num. 2. prope finem. Emanuel. Sa Aphoris. verbo Confessor. S. Thom. addit. q. 1. de sigil confess. art. 1. id. primum circa finem colligitur a simili.  for the avoidance of so public a harm, at least in general; this made me very much to suspect, that in his judgement he approved it, whatsoever he pretended to the contrary: For though he had made conscience to have revealed his penitent, yet stood he bound in charity and justice to have revealed so much in general by some way or other, as sufficient notice might have been given to avoid the public harm and desolation that should have ensued to the State thereby; which no doubt he might have done, if he had would by some means or other. Besides, another thing which bred a great marvel in me was, 
The Pope exalted him soon after to the dignity of Poenitentiarius in Rome.  that the Pope himself did neither chastise Greenway for the same, considering the evidence given by his brother Garnet, no nor so much, as far as ever I could understand, as give any public intimation of dislike of that hateful designment, which he might have done by either of his Breves, to the comfort and satisfaction of his children here in England, and chiefly to the State, who for his silence therein have just cause to suspect, that he either winked at it in secret before hand, or at least after the success thereof would have ratified it for the most heroical stratagem that ever Catholics performed, and have placed him in the Calendar of his famousest Martyrs, as M. Wilson hath already done of Garnet and Owldcorne in his English martyrologue, who (as the head jesuit hath reported) fathereth upon himself that most infamous libel, called Pruritanus, a book so full of blasphemous application of God's sacred word, so unrespective to his Majesty, so injurious to the State, and so interlaced with lascivious and beastly scurrility, that it would shame any honest man to be esteemed the author thereof; therefore the jesuits do deal politicly in ascribing it to a secular Priest, to make the secular Clergy as odious to the State as themselves; since it is well known, and that not to a few, that the first inventor of the greatest part of that book was a fair young jesuit, sometimes a student in the University of Louvain, who sent his first inventions thereof to Parsons and others at Rome, who made themselves full merry with them, and well approved them; insomuch, that father Talbot, the Master of the Novices, 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 jesuit who may best challenge the first invention of that libeling art, when he shall come to read his breviary, by the memory of them he will offer up a very unsavoury incense in the sight of God at these words, Et dixit omnis populus fiat fiat, and will prove such a merry mad petitioner, as will make all the black guard of hell, attending him, to dance for joy. But to return to the consideration of the treason, when I arrived beyond the seas, and heard some to term it but an inconsiderate act, as though the substance of the designment were not faulty, and when I noted, that I could never hear any one jesuit to speak reprovingly of it, and further heard some very rashly and foolishly to cast the imputation of inventing it upon the best Statesmen of this land, as a train to make Catholics the more odious to the State, I began to observe a custom used by some, which is without any regard of truth or knowledge to speak the worst they can to blemish the reputation of their adversaries; so I heard a certain young jesuit report, when Garnet was in the Tower, 
A pretty device.  that day and night oil was put into his eyes with feathers, and other means used to keep him from sleep, that so being weakened both in body and mind, he might be easily drawn to confess all he knew: which circumstances, with divers others belonging to this unmatchable treason, though they made me not then abandon the faith and belief of those that were actors thereof, yet did they sow such seeds of doubtfulness and care in me to be sound in faith, that the effects and fruits issuing from them of doctrine, concerning disallegeance to the King, which is contained in the Pope's Breves, hath much averted me since, as namely the doctrine of Bellarmine, teaching, that the Apostles were not subject to temporal Princes de iure, but de facto, retracting the former opinion, 
Bellarmin. count Barclaium. tract. De potest. summi Pontificis in rebus temporalibus. ca 3. fol. 48.  extant in his controversies these many years, now holding the quite contrary, notwithstanding it is a doctrine of faith, that as well the Clergy as the Laity are subject to Kings and Princes, because obedience to Kings, whether they be good or wayward, in Scripture is commended unto all: 
1. Petri 2.18.  behold here the second occasion.  
7 A third occasion concurring to my conversion, 
Conference with others.  was conference with others, into whose companies by chance I have fallen; as once with a learned Knight, who not knowing me to be a Priest, conferred with me as with a professor of the Roman faith, who wound me into such a circle about the Scriptures and the Church, that I could never wind myself out of it, till I wound myself out of the Roman Church, and stayed myself upon a ground not admitted there, which is, that the Scriptures are the most sufficient and certain rule of faith that Christians have; 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 grave ancient justice of Peace, who pressed me so far, that I promised to send him some principal doctrines of the Roman Church so sufficiently proved by Scriptures, by Fathers, and by natural reason, that if they could be answered, I would subscribe to his Church; but in the examination of the proofs of those very points, brought in by Bellarmine, and due consideration of them, I found them to be of very little force to prove the verities intended, as hereafter shall appear, concerning the Mass, Transubstantiation, the ministration of the Sacrament under one kind to lay people, Pardons, auricular confession, and others; whereupon I have proved since as good as my promise, in joining myself to the Church of England.  
8 A fourth occasion of examining more carefully the controversies, hath been grounded upon his majesties Title, 
His majesties Book.  in his Premonition to Christian Princes, styling himself the defender of the true Christian, Catholic, and Apostolic faith; which seemed so strange unto me at the first, considering that no Church more challengeth the name of Catholic than the Church of Rome, that I began to consider with myself, whether I could find any capital points of faith taught now by the present Church of Rome, that were not taught and professed by the ancient and Primitive 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 Mass as now it is practised, nor the Sacrament as now it is ministered by the Church of Rome, nor Pardons, nor prohibition of Priests marriages, I have since been enforced to conclude, that certainly the present Church of Rome professeth not in those points the true Christian, Catholic, and Apostolic faith. Further, as I noted the profession his Majesty maketh in his Premonitorie Epistle to Princes, 
Praemonit. full. 35  acknowledging himself to be such a Christian Catholic as believeth the three Creeds, that of the Apostles, that of the Council of Nice, and that of Athanasius; admitting the first four general Counsels as Catholic and Orthodox, the joint consent of Fathers in the Primitive age, the authority of Scriptures etc. I could not but conceive at last, that his Majesty went upon the strongest foundations of the Catholic faith that could be laid, to avoid the danger of new doctrines: which observations did much facilitate my search and scrutiny into the true grounds and reasons of faith; besides many other occasions of private conference, with divers particular persons, who thought themselves much tempted in matters of faith and religion, because they could hardly believe what the Church of Rome teacheth, or at least not without great difficulty. Whereby you may see (courteous Reader) the providence of God working in me by degrees, towards my conversion, affording me the occasions and means first of searching and examining, which brought me at length to the motives of resolving, as hereafter you shall understand more at large, when I shall first have laid down unto you certain fundamental observations, as grounds on which the true Christian Catholic faith must of necessity stand, and the whole frame thereof be surely builded.   

CHAP. III. Containing the first fundamental observation of the end of man, and his chief happiness.  
AFter the manifestation of the occasions, which by God's providence occurred to forward this work of my conversion, 
The chief business of man is to seek his end.  the next thing to be spoken of, is to acquaint thee (dear Christian Reader) with those fundamental observations which made further way to the complete perfection thereof; the first of which was of that nature, that I assure myself, no man who hath care of his soul and salvation can choose but allow: for I assured myself, that if I went upon such sure foundations and principles as religion ought to stand upon, I could neither stay in error, nor fall into any. Hence I was moved to resolve most constantly, that the most immovable foundation that all my spiritual building should stand on, should be a frequent consideration, that the chief and most principal affair and business of greatest importance in this world (wherein it was my duty to employ my endeavours) ought to be the salvation of my soul, and my future happiness in the life to come; since to this end God created me to his similitude and likeness, redeemed me with the most precious blood of his most dear Son, and daily preserved me by his power and goodness. This I conceived, and concluded always to be the matter of greatest importance in this world, which I was to prefer before all other affairs whatsoever, belonging but unto this temporal and transitory life of our bodies; and therefore for the accomplishing of this business, rather than neglect it, all other affairs whatsoever were to be omitted; eternal bliss and the salvation of my soul being my chief end, and not consisting of any created, but increated goodness, which is God himself.  
2 This fundamental observation I gathered out of Thomas Aquinas, 
What man's end is. though Aquin. 12. q. 1. art. 8. sed contra. Augustin. 19 de civit. 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 hominum est beatitudo &c. the last end of men is bliss, which all desire, as Augustine saith: And it cannot befall any other creatures void of reason to be happy, as Augustine saith in his book of 83 Questions: for the obtaining of which end, the same Thomas prescribeth the means & way, saying, Man and other reasonable creatures obtain their last end by knowing and loving God; which is not compatible to other creatures that obtain their last end only by participating some likeness of God by their only 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 soul is the life of the flesh, so God is the blessed life of man; of whom it is said in the Psalms, 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 bliss of man to be in any created good; for bliss 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 object of the will, which is the appetite of man, is an universal good, as the object of the understanding is universal truth; whereby it is manifest, that nothing can quiet the will of man but an universal good, which is not found in any thing created, but only in god, because every creature hath a participated goodness, therefore God alone can fill the will of man: according to that which is said in the 102 Psalm, who replenisheth the desire with good things etc. Therefore the bliss 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 us for thee, and our heart is unquiet, till it rest and repose in thee: for as the needle of a Dial, touched with a Loadstone, is not able to rest or stand steadfastly still, till it be turned towards the North Pole; so neither can our soul, carrying the similitude or likeness of God, 
Genes. 8. vers. 8.  take any true quiet, repose, or comfort in any thing created, but in God only: for like as the Dove put out of the Ark by the hand of Noah, after the general deluge, to discover the land, though with a speedy flight she took a surucy of all the four Climates of the world, yet the Scripture saith, 
Genes. 8. vers. 9  Non invenit ubi requiesceret pes eius; she found no place for her foot to rest on, until she came to the hand which put her forth: so our souls, which in creation are put out by the powerful hand of God into the tumultuous and stormy sea of this life, can find no place of true rest and contentment, where to settle ourselves, till we return again unto God, who created us. This made good King David to cry out with an earnest desire to enjoy God in heaven, 
Psa. 73. vers. 25.  saying, Whom have I in heaven but thee? and there is none upon earth that I desire besides thee: my flesh and my heart faileth, but God is the strength of my heart, and my portion for ever; for lo they that are far from thee shall perish.  
4 Such as this hath always been the desire of God's Saints concerning their last end and everlasting happiness; 
This end is the desire of God's Saints.  upon the assured observation whereof, I myself in imitation of them building the frame of all my spiritual proceed, have been and am verily persuaded, that God would never suffer me to misguide my steps from the true faith, or by any heresy to miscarry with my soul: from this observation have I first gathered the great fear I ought to have not to offend God, 
Fear.  but with all care to keep his commandments, that I may not make frustrate my end, like him of whom the Psalmist saith, Qui non accepit in vano animam suam, who hath not received his soul in vain; 
Psal. 24. vers. 4.  but with innocency of good works in his hands, & pureness in his heart, doth ascend unto the mountain of the Lord, and stand in his holy place. Secondly, I have also gathered the great care I ought to have, 
Care.  not to make any earthly or transitory thing of this life my chief end at which my actions must aim, as neither riches nor preferment, nor ease, nor health, nor any earthly thing which cannot afford true contentment to the soul, but rather to hazard the prejudice of all these, than to ruinated my soul, or to step out of the right way to heaven. 
Resolution to embrace the means of the truth.  Thirdly, I have also further from this observation of my end grounded a most constant resolution, not to neglect any occasions or labours of due search and examination into the main grounds and principles of faith, or any means that might necessarily conduce thereunto, whereupon I have been always moved to arm myself with fit reasons, wherewith I might not only establish my faith, but be able also to defend it against all objections that might any way contradict it. For the better performance whereof, my purpose and practice hath been often to meditate upon the happiness of the happy end, whereunto we are all ordained by God: so that this observation settling me in the true fear of God, and in a due care of my salvation, and in a constant resolution to apply myself unto all the means and helps that might facilitate me thereunto, finding here my steps to stand as upon a strong rock, I proceeded forward with my understanding to behold and contemplate what fundamental observation I might set my next step upon, as will appear in the Chapter following.   

CHAP. FOUR Containing the second fundamental observation of the supernatural and revealed knowledge which is necessary to salvation.  
AS the first work whereby Almighty God manifested the greatness of his power, when he laid the foundation of the world, was the light; 
Genes. 1. vers. 3.  which being dispersdd and confused, he afterwards placed in the globe of the Sun, by which the whole world receiveth comfort and life: Even so in the creation of man, who is a lively mirror and glass of that greater world, 
A supernatural knowledge necessary.  he hath placed in light of understanding in the firmament of his soul, to direct him in the way of God's true service, and to bring him unto the promised land of eternal happiness; yet not so, that without dependence on him the light of our natural understanding hath sufficient knowledge thereof, or can attain thereunto of it own natural power, without God's especial illumination; for that, as all Divines hold, to procure the salvation of our souls, it is most behoveful and necessary, that besides all natural knowledge and Philosophical disciplines, got by the only bare discourse of natural reason, our reasonable souls have a supernatural knowledge revealed from God, transcending the reach and capacity of reason, which indeed is called the Science of Saints. 
Sap. 10. vers. 10.   
2 This is excellently well taught and proved by the great schoolman  of the Roman Church, 
The proposition proved.  who saith thus: It is said in the second to Timothy, the third chapter, Every 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 righteousness: but the Scripture inspired from God belongeth not unto Philosophical disciplines, which are invented by the reason of man: therefore it is profitable, besides Philosophical disciplines, that there be another knowledge inspired from God. In which words it is here to be noted, that this Doctor taketh the word profitable for necessary: which acception of his is repugnant to those Romanists that abuse the meaning of Saint Paul, who only will have it serve to show the profit of the Scriptures, but not the necessity of them, and so exclude the Scriptures from being the most infallible, certain, and sufficient rule of salvation; therefore this Schoolemans' sense and meaning here is very remarkable, by the word profitable, signifying the necessity of a revealed knowledge.  
3 This he declareth much more plainly in the body of the same question, answering the main proposition, 
An absolute necessity of revealed knowledge.  and saying, That it was necessary for man's salvation that there should be a certain knowledge according to God's revelation, besides Philosophical disciplines, which are found out by reason of man; first because man is ordained by God, as to a certain end which surpasseth the comprehension of reason; according to that of Esay the 64. The eye hath not seen, O God, 
Esay 64.  without thee the things, which thou hast prepared for those that love thee: and it is behoveful that men have foreknowledge of this end, who must order their intentions and actions to an end. Hence it was necessary for man's salvation, that certain things which exceed human reason, should be made known unto him by God's revelation. Behold here most clearly an absolute necessity of a supernatural revealed knowledge, for the understanding of such things as surmount the capacity of our natural understanding.  
4 His words following do also import a convenient necessity also of such knowledge even for those things belonging to salvation, which we know by natural reason. 
A convenient necessity of revealed knowledge.  His words are these: For those things also belonging to God, which may be searched into by human reason, it was necessary man should be instructed by God's revelation; because the truth of God searched into by reason, can be derived unto man but by a few, and of a long time, and with the admixtion of many errors, upon the knowledge notwithstanding of which truth, the whole salvation of man dependeth, which is in God. Therefore, that salvation might come unto men the more conveniently and the more certainly, it was necessary that they should be instructed of divine things by divine revelation: it was necessary therefore, that besides Philosophical disciplines, which are found out by reason, a sacred knowledge should be had by revelation. Whence it appeareth, that a revealed knowledge is required for a twofold necessity, the one absolute, the other ad bene esse, for the greater conveniency, and for the better avoidance of error, and all to attain happily the end for which we are created.  
5 Whereby we may gather the great excellency and dignity of this knowledge above all others, 
The excellency of this knowledge.  the same Doctor in the next question saying, That Augustine saith in the fourteenth of the Trinity, 
Tho. Aqu. art. 2. sed contra. Li. 14. ca 1. in med. to 3.  Unto this Science is that alone attributed, wherewith the most wholesome faith is engendered, nourished, defended, and strengthened. But this belongeth unto no Science, but to the sacred knowledge, therefore this holy doctrine is a science. 
Ibid. in corpor.  And further he showeth the author of it, saying, That as the physician believeth the principles delivered him by the Arithmetician, so the student of sacred doctrine believeth the principles delinered unto 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 Wisdom, he gave him the knowledge of Saints: whereby it is evidently clear, that all the sacred and revealed doctrine, and all the knowledge of faith must come from God, 
Genes. 28. vers. 12.  and be revealed unto us mortal wights living in this worldly Pilgrimage for our true comforts, and not to be obtained by ourselves; even as to jacob in his fleepe the mystical ladder reaching from heaven to earth, with God leaning upon the top, and the Angels ascending and descending, was from God revealed unto him, when his waking eyes could not behold it: of whom those words of Wisdom, He gave him the wisdom of Saints, 
Bonavent. comment. in Sap. cap. 10.  are literally spoken, as the Franciscans seraphical Doctor commenteth upon that place: and therefore may well be called the science and learning of Saints, and not of men.  
6 From the due observation of which doctrine I considered the great vanity and unhappiness of those, 
Collections upon the precedent doctrine.  that puffed up with the pride of human sciences, neglect the study of this principal science of God and his Saints; unto which all the rest are but as handmaids to bear up her train. 
human sciences vain.  Hence I resolved, with the assistance of God's grace, to employ all the labours of my studies chiefly in attaining to the perfect knowledge of this science. Secondly, 
Knowledge necessary in Priests.  I found it a fond thing for myself, who was consecrated a Priest and Pastor over others, not to endeavour to attain all such knowledge as herein was necessary for myself and others, which hath made me ever since the time of my Priesthood to divide my times (when other actions hindered me not) into three parts, bequeathing one part to the study of controversies for knowledge of faith, the second part to the studies of cases of conscience, as well to direct aright all the duties of myself as of others; and the third to the studies of Scriptures, as well for my private consolation, as for the public information of others, by preaching and exhortation, to this revealed knowledge from God. 
Prayer to be used for this revealed knowledge.  Thirdly observing further, that this knowledge required to salvation was to be had from God with all humility, neglecting the teaching and traditions only of men, my custom was often to pray to God, that if I were in any error which I deemed a truth, and against all sly and subtle suggestions and transfigurations of Satan to say, Illumina oculos meos Domine ne unquam obdormiamin in morte, 
Psal. 12. vers. 3, 4.  ne quando dicat inimicus meus praevalui adversus eum; Consider and hear me O Lord my God, lighten mine eyes, lest I sleep the sleep of death, lest at length my enemy say I have prevailed against him: for I could not find any better collections to be framed out of the observation of this ground than first to be humble, with dependence upon God more than upon myself; and secondly, to make the best use of my time for the perfection of Gods revealed knowledge; and lastly to esteem of all other sciences no otherwise than as of servants unto this, which in the dignity of the object, without all comparison, surpasseth the rest as much as heaven surmounteth the earth, and God excelleth man.   

CHAP. V Containing the third fundamental observation about the absolute necessity of supernatural faith.  
WHen I marched forward with my understanding into a due search of such means as were necessarily required for the obtaining of the aforesaid supernatural revealed knowledge from God, 
Faith necessary to salvation.  I began further to observe, that it is impossible to obtain it but by the supernatural and infused virtue of faith; by which a man must give a firm assent to all the revealed verities contained therein, without which we cannot be saved: the Apostle saying, 
Heb. 11. vers. 6.  Impossibile est sine fide placere Deo; it is impossible without faith to please God.  
2 For no virtue either supernatural or moral, 
Faith the foundation of all virtues.  can be supported without faith; therefore Saint Paul 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 quantity, quality, relation, and the like which it receiveth, without which all accidents do perish; so is faith the foundation whereon all virtues must stand, without which charity, mercy, humility, patience, and all the rest fall to the ground. So that unless this faith be in our souls, the end unto which the revealed knowledge from God should lead, will never be attained.  
3 It was a comofortable thing certes unto the Israelites, 
Faith most comfortable.  travailing towards the land of promise, through the desert, to see how graciously God had bestowed upon them a pillar of fire, by the conduct and guidance whereof, in the thick darkness of the gloomy night, they were guided through wayless places, full of many dangerous passages. Such is our cause of comfort for God's singular favour towards Christians, who during the course of this present life, replenished with the thick darkness of ignorance and error, hath afforded us the most resplendent and shining light of faith, by the brightness whereof, overpassing safely all slippery and dangerous straits, they may arrive happily & securely at their most desired country and long expected home of eternal bliss; which Saint Peter seemeth to insinuate very comfortably, saying, 
2. Petr. 1. vers. 19  We have also a more sure word of Prophecy, whereunto ye do well that ye take heed as unto a light that shineth in a dark place, until the day dawn and the day-star arise in your hearts. O happy shining pillar, and happy people of Christ, that are guided by the resplendent light thereof!  
4 This doctrine is excellently well set down by Thomas Aquinas, who reasoneth after this manner, saying, 
Faith must go before bliss. Tho. Aqu. 12. q. 2. ar. 3. in corp..  That in all ordered natures two things are found to concur to the perfection of the inferior nature, one thing by his proper motion, and the other thing according to the motion of the superior nature: even as water according to his proper motion is moved to the centre, but according to the motion of the Moon is moved about the centre by ebbing and flowing: so likewise the Orbs of the Planets are moved by their proper motions from the West to the East, but by the motion of the first Orb, from the East unto the West: for only the reasonable nature created hath an immediate order unto God, because other creatures attain not to any universal thing, but only unto some particular thing, participating God's goodness, either in their being, as things without life, or else in living and knowing singular things, as plants and living creatures. But the reasonable nature, in that it knoweth the universal reason of good and Entity hath an immediate order to an universal beginning of being. Therefore the perfection of a reasonable creature doth not only consist in that which is agreeable to it own nature, but also in that which is attributed unto it by a certain supernatural perfection of God's goodness, 
Tho. Aq. 22. q. 3. ar. 3.  and therefore it is said already, that the last bliss of man doth consist in a certain supernatural vision of God, unto which vision man cannot attain but as a scholar of God hearing the master, according to that of Saint john the sixth, Every one that heareth of the fatehr and learneth, cometh tom. Now a man is made partaker of this discipline, not presently but successively, according to the manner of his nature: for every one that is such a learner, to attain unto perfect knowledge, must believe as also the Philosopher saith, that it is behoveful for the learner to believe: therefore that a man may arrive unto the perfect vision of bliss, it is first required that he believe.  
5 Now if a supernatural faith be so necessary, 
Faith the first of all other virtues.  as it is the foundation and first of all other virtues, then must I needs pronounce a woe to myself, or to any other that shall want it; and that it is the first of other virtues, Aquinas doth largely explicate and learnedly show in those words, I answer it is to be said, that one thing may be said to be before another two ways; 
Tho. Aq. 22. q. 4. ar. 7.  one way of itself, another way by accident, and of itself faith is the first of all other virtues: for as in things agible, and to be done, the end is the beginning, as is abovesaid, it is behoveful that the Theological virtues which have the last end for their object, be the first, and take place of other virtues; and for the last end itself it is behoveful that first it be in the understanding, then in the will, because the will is not carried upon any thing, but as it is apprehended in the understanding; therefore for that the last end is in the will by hope and charity, and in the understanding by faith, 
Tho. Aqu. 12. q. 34. art. 4. ad princip. art. q. 13. art. 3.  it is behoveful that faith be the first of all virtues, because natural understanding cannot reach unto God as he is the object of bliss, in which sort hope and charity aimeth unto him; yet accidentally another virtue may be before faith, for the cause which is accidentally, is accidentally the first. Now to remove 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 virtues may be said accidentally to be before faith, in how much they remove the impediments of believing, as fortitude removeth inordinate fear hindering faith; humility, pride; by which the understanding refuseth to submit itself to the truth of faith; and the same may be said of some other virtues, although they be not truly virtues, unless faith be presupposed, 
Augustin. contra iovinianum, l. 4. cap. 3 tom. 7.  as it appeareth by Saint Augustine in his book against jovinian. Hence it appeareth by this Doctor, that if faith be wanting, no Christian can have that revealed knowledge, which necessarily for his salvation he is bound to have; and therefore I incessantly laboured to find out the assuredness of this faith, and the more that I thought how I might find out this faith, so necessary to salvation, it pleased God to suffer me to proceed 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 fiery pillar (like the Israelites by night) through the wilderness of this world, 
Exo. 13. vers. 22.  unto the most desired land of everlasting happiness and security, where that promise of God, made by the mouth of his Prophet, may be verified of us, 
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 fundamental observation about the rule and strait mete-wand of the true Christian faith.  
BEing thus arrived by God's grace to discover, and rightly to observe how important a thing it is to build upon this foundation of true faith, 
The true Canonical Scriptures the chief rule of faith.  without which all the building of our souls would be but weak, and soon fall to ruin: I felt myself most forcibly moved by God's Spirit, with all humility and diligence to search out the most strait rule where no crookedness should appear, with the which I might so truly measure out the right faith, and true Church of God, which Saint Paul calleth the Pillar and firmament of truth. In the desire whereof occurred unto my memory the Angel that talked with Saint john, 
Apocal. 21. vers. 15.  having a golden reed in his hand, to measure the spiritual Jerusalem, with all the gates, the walls, the foundations, and all the parts of that great city: wishing that it would please God to bestow upon 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 lives, might find out the truth, and be in the number of those of whom the Psalmist saith, 
Psalm 32.11.  Laetamini in domino & exultate insti, & gloriamini omnes recti cord: Be glad ye righteous and rejoice in the Lord, and be joyful all ye that are upright in heart. Whereupon I began to reflect upon 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 visibility, and continuance of personal succession of Bishops in any Church: or whether the Pope's sole judgement and definitive sentence, either with a Council, or tanquam ex Cathedra, without a Council: or whether unwritten traditions; or whether the written word and sacred Scriptures, could be unto me a strait rule of true faith, and of the true Church of Christ: me thought I found by all probable evidences, and allowed testimonies, that only and principally the written word of God, I mean the true canonical Scriptures, could be the golden rod, and strait mete-wand wherewith the true proportion and frame of Christian faith could be measured; in so much that me thought I might well say to my inexplicable comfort, and to the honour of God, as that high soaring Eagle Saint john said; 
Apoc. 11. vers. 1.  There was given me a reed like unto a rod: and it was said unto me, rise and meet the Temple of God, and the Altar, and them that worship therein.  
2 But here thou wilt say (gentle Reader) that this is but an imagined golden reed, 
Objections against Scripture as the chief or certain rule.  and that this is but as crooked a measure as any other, in respect of the many difficult places of Scripture, which tyre out the brains of the most learned, as also in regard of the diversity of judgements that is found about the sense of Scriptures; for that the translations having been divers, it is hard for any man to judge which is the truest; but all these mists of but apparent reasons will easily be dispersed, if thou wilt please but heedily to peruse the proofs and authorities I bring for this my sure and strongest fundamental observation. I know only but three kinds of strong arguments that may be produced for any verity, as namely, the sacred Scriptures, the authority of the learned, and the force of natural reasons: all which three do proclaim with a loud voice unto us, that the written word is the most certain, sufficient and infallible rule of faith that we can have in this world, and consequently the true golden mete-wand of God's eternal truth and all Christian revealed verities.  
3 This have I gathered first out of the Scriptures; 
By proof of Scripture. Esay 8.20.  for I find in Esay the Prophet, that we must repair to the Law, and to the testimony, if any speak not according to that word, 
Prou. 2. vers. 1. Prou. 2. vers. 9  there is no light in them. I find also the wise Solomon to affirm that God's words will make a man understand righteousness and judgement, and equity, and every good path. I find likewise in Saint Luke and other Evangelists: 
Luke 1. vers. 4.  These things are written that we might have the certainty of that whereof we are instructed; and that we might believe in jesus, and in believing have life eternal through his name. I find further that Christ saith, Search the Scriptures, 
joh. 20. vers. 31.  for in them ye think to have eternal life, and they are they which testify of me: as also in another place, When one asked Christ what he might do to be saved, 
Luk. 10. vers. 26.  he referreth him to the Scriptures for his direction, saying, What is written in the Law? So did Abraham answer the rich Glutton, They have Moses and the Prophets. 
Luke 16.29.  I find also Saint Paul free from all exception herein, saying, The Scriptures are able to make us wise to salvation, 
2. Tim. 3. vers. 15. Vers. 16. Vers. 17.  through the faith that is in Christ jesus, and are profitable to teach, to improve, to convert, to instruct in righteousness, that the man of God may be absolute, and perfect to every good work. And in another place, we may not presume above that which is written. I find likewise Saint Peter to accord with Saint Paul, 
2. Pet. 1.19.  when he saith, We have a more sure word of the Prophets, whererunto we cannot take heed, as unto a light that shineth in a dark place, till the day dawn, and till the day-star arise in our hearts. Many more proofs would the canonical 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 us know righteousness, judgement, equity, and every good path; since they were written that we might have certainty in that we are instructed in, and believing, have life eternal; since we are sent to the Scriptures by Christ; since they are able to make us wise to salvation; since they are profitable to make us perfect to every good work; since it is presumption to go above that which is written; since the Prophets be our light in darkness, what better rule can we have of our faith? what can excuse any man's ignorance that knoweth this? or what an obstinate wilfulness were it for me, that knowing these testimonies of Scripture, shall not believe them? or why should I not think that the Church of England hath not the best reed or mete-wand, to measure the truth of her doctrine by: when she teacheth, 
. Apol. part. 2. cap. 9 diuis. 1.  That the Scripture comprehended in the canonical books of the old and new Testament is the rule of faith, so far that whatsoever is not read therein, or cannot be proved thereby, is not to be accepted as any point of faith, or needful to be followed.  
4 Which doctrine cannot be shaken or overthrown, 
By proofs of Fathers.  if we esteem the authority of the learned, who do most plentifully give witness and unanswerable proofs for the same; S. Basil who lived in the fourth century after Christ, saith: Let the holy Scriptures be arbitrators between us, 
Basil. opist 80. add Eustac. medicum pag. 334.  and whosoever hold opinions consonant to those heavenly oracles, let the truth be adjudged 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 judges between us in these controversies: The Christians cannot, because both sides cannot yield them, and by parts taking the truth shall be hindered. The judge must be had from without ourselves; If a Pagan, he knows not the mysteries of Christianity; if a jew, he is an enemy to Baptism; therefore upon the earth no judgement concerning this matter can be found the judge must be had from heaven: but to what end should we kocke at heaven, when here we have one in the Gospel? Hear we see Saint Basil appeals for judgement to the Scriptures, and so Optatus likewise to the Gospel; no acknowledgement here of other arbitrement upon earth. What shall I speak of Tertullion, who is most plain for me, 
Tertul. contra Hermog.  calling the Scriptures the rule of faith? The golden-mouthed chrysostom will not here forsake me, who termeth the Scriptures, 
Chrysost. hom. 13. in 2. Cor. Hom. 3. de Laz.  A most exquisite rule and exact squire and balance to try all things by. And also in another place saith, God hath left us the Scriptures more firm than any miracle. And upon the Acts of the Apostles discourseth very fitly to this purpose: 
Chrysost. hom. 33. in Act.  A Gentile (saith he) cometh and saith I would be a Christian, but I know not which side to cleave unto; many dissensions are among you, and I cannot tell which opinion to hold; every one saith I speak the truth, and the Scriptures on both sides are pretended, so that I know not whom to believe: to this chrysostom replieth: Truly (saith he) this maketh much for us: for well might you be troubled, if we should say we rely upon reason, but seeing we take the Scriptures which are so true, and plain, it will be an easy matter for you to judge. And tell me now, hast thou any wit or judgement? 
Note this.  for it is not the part of a man barely to receive whatsoever he heareth, but if thou mark the meaning, thou mayest thoroughly 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 deceive me, but thou dost all things, that thou mayest learn to know it: say not then I am no scholar, and will be no judge, I can condemn no opinion, for this is but a shift and a cavil, and let us not use it, for all these things are easy. There is nothing can be more clear for this most sufficient rule of faith, then that which is written by this ancient Author of the imperfect work falsely fathered, as some think, upon Saint chrysostom, whom, because he is often alleged by the learned of the Roman Church, I will also allege against them: this Author expounding those of Saint Matthew, 
Chrysost. opus imperfect. hom. 49.  Then those that are in jury let them fly unto the mountains; explicateth them, thus: that is, they that are Christians, let them repair unto the Scriptures. The mountains are the writings of the Apostles and Prophets: and wherefore doth he at that time command all Christians to repair to the Scriptures? because in that time heresy hath obtained the Curches, there can be no proof 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 ways showed, which was the true Church of Christ, and which was Gentilism, but now it is no way known unto those which desire to know which is the true Church, but only by Scriptures: wherefore, because all these things which belongs so properly to Christ in truth, heresies have the same also in schism; Churches likewise; holy Scriptures likewise; Bishops likewise; and other orders of Clerks; Baptism, likewise; the Eucharist; and all the rest; lastly Christ himself. One therefore that desireth to know which is the true Church, whence shall he know it in the confusion of such likeness, but only by the Scriptures? 
Note this.  likewise heretofore they were known 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) expoundeth, also, power is to be also given of doing full miracles unto Antichrist. Likewise heretofore the Church of Christ was understood by their manners, when the conversation of all or most Christians was holy, which was not among the wicked. But now either such or worse Christians are become, than Heretics or Gentiles. And moreover greater continency is found amongst those who live in schism, then among Christians. He therefore 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 days, he therefore commandeth that Christians who are in the Christianity, being desirous to obtain firmness of the true faith, should fly unto nothing but unto the Scriptures. 
Note again.  For otherwise, if they have regard to other things, they shall be scandalised and shall perish, not understanding 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 canonical Scriptures, especially in these latter times to which we are now arrived.  
5 To our purpose also Gregory Nissen calleth the Scriptures: 
Other fathers. Orat. de eye qui adeunt Hierosolimam.  A strait and inflexible rule I observe also Saint Augustine to join with the former, who saith, The Scripture pitcheth down the rule of our faith. 
De bono vid. cap. 1.  And again he saith, This controversy depending between us requireth a judge, and let the Apostle Paul judge 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 clear authority of the holy Scripture, such I mean as the Church calleth canonical, it is to be believed without all doubt: but as for other witnesses and testimonies, upon whose credit any thing may be urged unto us to believe it, it is lawful for thee either to credit, or not to credit them, according as thou shalt perceive them of weight to deserve or not to deserve credit. He saith beside, 
De doctrine. Christiau. lib 2. cap 9 Ibid. cap. 42.  All points which concern faith and good life, are found in those things which are plainly set down in Scripture. And again in another place, Whatsoever it be that a man learns out of the Scripture, if it be hurtful there it is condemned, if it be profitable there it is found. 
Tract. 3. in 1. epist. joh. Contra lit. Petilian. D●●at. lib. 3 cap. 6 & de unit. Eccles. cap. 11.  Again he saith, The Church is our mother, her breasts are the two Testaments of the Scripture, whence she giveth her children milk. Again further, If we or an Angel from heaven declare unto you either concerning Christ or his Church, any other matter, or any thing belonging to our faith or life, but what you have received in the Legal and evangelical Scriptures, let him be accursed. The same famous Doctor likewise revoketh from miracles to Scriptures, 
De unit. Eccles. cap. 16.  saying, Say not these things are so, because such a one did such and such marualles, but let them prove their Church by the canonical books 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 again, Our faith shall reel & totter, if the authority of the Scriptures stand not fast. By all which, according to this famous Doctor, who is termed malleus haereticorum, the hammer of heretics, you see this rule of faith most clearly approved and justified.  
6 Neither do other ancient Writers serve from the same doctrine, 
Other fathers. De error profane. relig. p. 61.  for julius Firminus saith, Let the venerable mysteries of the Prophets be opened let the credit of the holy Oracles stand by us. Origen further saith, 
Hom. 1. in jerem.  We must of necessity call the Scriptures to witness, for our senses and interpretations without them are of no credit. Cyrill the Bishop of Jerusalem saith, Concerning the holy and heavenly mysteries of faith, 
Catech. 4. pag. 15.  we must not deliver any thing, though never so small, 
Note this.  without the holy Scripture neither may we be led away with probabilities and show of words: neither yet believe me barely, saying these things unto you, unless thou also believe the demonstration thereof from the Scripture; for the security of our faith ariseth from the demonstration of the holy Scripture. The Emperor Constantine in his speech to the Bishops of the Nicene Council hath this memorable saying, 
Theod Hist. li. 1. c. 7. pag. 284.  We have the teaching of the holy Ghost written: for the Enangelicall and Apostolic books, and the Decrees of the old Prophets do evidently teach us the things that are needful to be known concerning God. Therefore laying aside all contention, let us out of the dinine inspired Scripture take the rersolution of those things we seek for. Neither will I let my pen passed another notable saying of Saint Augustine, which is diligently to be noted, saying, 
In Io. tract. 21.  Some may object we do rashly in discussing and searching out the words of God, but way are they uttered if they may not be known? Why have they sounded, if they may not be heard? and why are they heard but that we should understand them? Thus the Ancient resolved me in the security of this rule.  
7 And not only these, 
Proofs of late Writers.  but also the modern Writers of the Church of Rome forgetting themselves as it seemeth in their writings, even against their own grounds about the rule of faith, have given me no less evidence for this most strait and sufficient rule of the sacred letters and Canonical books than the former. For first their great learned Doctor, whom they call the Angelical Doctor saith, 
Tho. Aqu. lec. in 1. Tim. 6.  The doctrine of the Apostles and Prophets is called Canonical, because it is as it were the rule of our understanding. 
1. q. 1. ar. 4.  And again our faith resteth and stayeth itself upon the revelation given to the Apostles and Prophets, which writ the Canonical books, 
1. q. 1. ar. 8.  and not upon revelation, if any such have been made to other Doctors. And also in another place he showeth, how all judgement of truth is to be referred to the Scriptures, saying, In arguing it properly useth (viz. the said revealed knowledge, 
Tho. 1 q. part. 1. q. 1. ar. 8. ad 2.  whereof he speaketh) of necessity the authorities of Canonical Scripture, but the authorities of other Doctors of the Church, as it were arguing out of her own, but probably. For our faith doth rely upon the revelation made to the Apostles and Prophets, who wrote the Canonical books, and not upon any revelation made to other Doctors. Therefore Augustine saith in his Epistle to Hierome; 
Epi. 19 Paulo, post princip. to. 2.  I have learned to give this honour to the only books of Scriptures, which are called Canonical, as to believe most firmly, that not one author of them hath erred in writing; but others I read so, that with what soever holiness and learning they are endued, as not therefore to think any thing a truth, because they have held or written so. And in another place, Faith doth cleave unto all the articles of faith for one medium, to wit, for the first truth proposed unto us in Scriptures, according to the doctrine of the Church understanding rightly; and therefore he that swerveth from this mean, doth totally want faith. Antoninus the Archbishop of Florence writeth expressly, 
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 meet with all temptations and all cases that may fall out, and all good works, that as Gregory in the two and twentieth book of his Morals expounds it, he needs no more speak unto us concerning any necessary matter, seeing all things are found in the Scripture. Gerson a great man in the Council of Constance saith, 
De come. sub utraque specie.  The Scripture is the rule of our faith, which being well understood, no authority of men is to be admitted against it. Durandus saith That generally in the things that touch our faith we must speak to that which the Scripture delivereth, 
Praef. in sent.  lest any man fall into that which the Apostle noteth, 1. Cor. 8. If he think he knoweth something, yet the knoweth nothing as he ought to know; for the manner of our knowledge must be not to exceed the measure of faith, and the holy Scripture expresseth the measure of faith. Alliaco the Cardinal saith, 
1. Sent. q. 1. ar. 3.  The verities themselves of the sacted Canon be the principles of Divinity, because the final resolution of Theological discourse is made into them, and originally from them is drawn every conclusion of Divinity. Conradus Clingius saith, 
Locor. l. 3. c. 29. pag. 290.  The Scripture is the infallible rule of truth, yea the measure and judge of the truth. Peresius the Divinity Reader at Barcelona in Spain saith, The authority of no Saint is of infallible truth, 
jac. Per. de ratio, con. li. 2. c. 19  for Saint Augustine gives that honour only to the sacred Scriptures. Whereupon I frame this reason; That only is the infallible rule which is of infallible truth: but the Scripture only is of infallible truth: therefore the Scripture only 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 certain and known; for if it be not certain, it is no rule at all; if it be not known, it is no rule to us: but nothing more certain, nothing better known than the sacred Scripture, contained in the writings of the Prophets and Apostles: wherefore the sacred Scripture is the rule of faith, most certain and most safe; and God hath taught us by corporal letters, which we might see and read, what he would have us believe concerning him. Whence I gather, that if the Swenckfeldians are to be drawn to the written Text, then ought those of the Church of Rome also be recalled to the same rule from their uncertain traditions, from the Pope's sole definitive sentence, and from their Counsels, not teaching by Scriptures. If nothing be more known, nothing more certain, as the Cardinal confesseth, than the Scriptures; why do they reject them from being the rule, as not sufficient to preserve from error, not known enough? The same Cardinal saith in another place, 
De not. eccles. c. 2. ff respond. Simpliciter.  The Scripture is better known than the Church in some case, as namely where it is received, and speaketh plainly, and the question is of the Church. Willavincentius confesseth, The Scriptures and they alone are able to teach us to salvation, 
De ratio. stud. Theol. li. 1. c. 31. pag. 21.  as the Apostle in the third chapter of his second Epistle to Timothy affirmeth, saying, All Scripture is inspired of God, in which words the Apostle comprehendeth all things that are needful to the salvation of man. 
Comment. in 2. Tim c 3 in vers. 15, 16.  Espenceus writeth, That if any thing be needful either to be known or done, the Scriptures teach the truth, reprove the false, reclaim from evil, persuade to good, neither yet do they make a man good in some sort, but perfect; yea, they can teach a man to salvation, and make him learned sufficiently. Panormitane writeth thus, One faithful man, 
Part 1. de elect. polest. ca significa.  though private, is more to be believed than the Pope or a whole Council, if he have better reason on his side, and authority of the Old and New Testament. And Gerson more sully, 
De exemp. doct part. 1. considera. 5.  The examination and trial of doctrine concerning faith belongeth not only to the Pope and Council, but to every one also that is sufficiently seen in the holy Scripture, because every one is a fit judge of that he knoweth: And again, some lay-man; not authorized, may be so excellently learned in the Scripture, that his assertion shall be more to be credited than the Pope's definitive sentence; for the Gospel is more to be credited than the Pope. Therefore if such a lay man, though he be private, teach a truth contained in the Gospel, and the Pope either know it not, or will not know it, yet it is evident that his judgement is to be preferred. 
Costerus.  Cesterus saith, That such verities concerning our faith as are absolutely necessary to be known and believed of all men, are plainly taught in the Scriptures themselves. Doctor Saunders saith, 
Rock, pag. 193.  We have most plain Scriptures in all points for the Catholic faith: he meaneth the faith of the present Church of Rome. 
Doctor Hill in his quart. of reasons: the eight reason.  And Doctor Hill seems willing to have it thought, that they build upon the Scriptures in all points of doctrine, when he saith, Neither may here the Protestants reply and say, that the Papists build upon miracles, visions, prophecies, and upon such like, but not upon the Word; for all that they allege, are most agreeable to the word of God: neither do they teach any doctrine but such as is derived out of the holy Bible. This affertion showeth much weakness of judgement, and little skill even in the grounds of Divinity: for who is so ignorant that knoweth not the Papists do build upon miracles, visions, prophecies? And who so simple amongst them, that know not that they build least upon the word when they generally teach, that the written word is not sufficient for faith without traditions? And what a foul misbeseeming untruth is it for a Doctor to say, That all that they allege are most agreeable to the word of God; when they ordinarily object, that the perpetual virginity of the virgin Marie; the assumption of her body into heaven; the baptizing of reasonless children; the keeping of the Sunday: and others the like; are not to be proved by the word of God, but are built only upon traditions? Is not this then a very gross forgetfulness to affirm, That they teach not any Doctrine, but such as is derived out of the holy Bible? And yet he forgetteth himself so much, that again in the same reasons he saith even for the time past: That the Catholics (meaning Papists) ever squared their Doctrine by the Line and the Level of the word of her Spouse, and therefore never had cause to reject the least jot of the holy Bible; and at one word the Catholics follow the Bible. By all which it seemeth most apparent, that the learned do approve the word of God, that is, the Canonical Scriptures, to be the most certain, sufficient, and most infallible rule that can be assigned. What reason then have I to forsake the judgement of so many learned men, both ancient and modern Writers, who herein are most conformable to Scripture itself.  
9 For if we consider rightly of the nature of faith, 
Natural reason showeth this rule.  observing that the knowledge, whereto it consenteth, and the end to which it leadeth, are supernatural; nothing can seem more agreeable to natural discourse than to gather also that only that book which contains Gods revealed verities can be the sufficientesis means to know them; which is the holy writings of the old and new Testament. If a man should ask me why I believe the creation of the world, all the miracles wrought by Moses, Elias, and Elisaeus; that there is a God; that Christ is is the son of God; that he was borne of a virgin; I cannot answer with assuredness, because this Priest or that Priest teacheth me so; for reason will object that he may err, 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 means. Therefore my only answer must be, that I believe, because those Scriptures revealed from God do teach me, which are the most sufficient rule, whereby I can have assured knowledge of truth revealed from God, by all which it seemed most clear unto m that only the Scriptures can be the most assured, sufficient, and infallible rule by which I am to measure my faith, and all virtues belonging thereunto, and therefore all other rules are very subject to the crookedness of many errors. 
silvest vers. 60. fides Nu. 2.  Hence I began to see my former error in holding with Silvester, that the Pope as the vice gerent of Christ upon earth was to be my rule; according to his assertion taken out of Saint Thomas: The Pope hath the primacy of the universal Church, to whom it appertaineth to determine those things which belong to faith, 
22. 1. 11. ar. 3.  that they may be held of all with a constant faith, and in him resideth the authority of the universal Church. Therefore it belongeth to faith to adhere unto the sentence of the chief Bishop, in those things which belong to faith; yea also in those things which belong unto good manners, because in such the Church cannot err, nor consequently her head, as head or as Bishop, which I understand always 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 Council of Cardinals: but the first is better, because the Pope may be without Cardinals. But when I remembered that two Popes, namely Sixtus and Clemens, set out two Bibles within two years space (for Sixtus Bible came forth in the year 1590. and Clements in the year 1592.) with commandment to be read and followed upon penalties mentioned in their several breves, wherein many disagreements, contradictions, and contrarieties, appeared in so important a matter of faith, as the appointment of what is Scripture, and what is not, that herein Pope Sixtus grievously erred: I concluded that the Pope's sentence definitive could not be a sufficient rule for me to measure my faith by, unless I would be like unto a principal Roman Clerk of this land, affirming, that here in England, he thought the opinion of Cardinal Bellarmine the best to be held concerning deposition of kings; namely that the Pope hath his dominion in temporalties only 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 pass from the mouth of so grave a man, I began to infer, that if but place or persons were the rule of such men's faith in matters of such weight; it was time for me who regarded but the salvation of my soul, to seek after some better rule, more sure and infallible.  
10 Now then (courteous Reader) having found out this most sufficient rule of faith, namely the holy Scriptures, I refer myself unto your impartial censure, to judge whether I could do less then to measure all the doctrinal points of my faith by this golden meet-wand, and therewith measure out the spiritual and true Church of Christ: which if thou shalt judge fit for me, I hope such shall be the care of thine own salvation, as to use it always in like manner for thyself, that thy faith may be free from all crookedness of heresies, and thereby be made partakers of God's promises; for the manifold divisions about the Church, the divers errors taught by those that pretend to be other men's Teachers, and even the love of thyself may well make thee say with holy David, following the light of Scriptures, 
Psal. 119. vers. 10.4. Psal. 119. vers. 18.  unto thy Lord God, Lucerna pedibus meis verbum tuum & lumen semitis meis. Thy word is a lamp unto my feet, and a light unto my path. And again, Open thou mine eyes that I may behold wondrous things out of the Law.  
11 Yet thou art to have great care that thou make not this rule longer than it is, nor shorter: for this is forbidden by Christ himself, speaking against such a one saying; I protest unto every man that heareth the words of the prophecy of this Book; 
Apoc. 22.18, 19  if any man shall add unto these things, God shall add unto him the plagues that are written in this Book: and if any man shall take away from the words of the book of this prephecie, God shall take away his part out of the Book of life, and out of the holy City, and from the things which are written in this Book. This fault of adding to the Books of holy scripture is very notorious in the Church of Rome, as I have duly observed. 
Ses. 41.  For the Council of Trent addeth to the Canon of the old Testament divers Apocryphal Books, which must be believed as Canonical Scriptures; as namely, Tobias, judith, Hester, and the two books of the Macchabees, Esdras, Wisdom, and Ecclesiasticus: all which are learnedly proved to be Apocryphal, by the right reverend Father in God, my Lord's grace of Canterbury, in his answer to master Doctor Hill his eight reason: 
Num. 3. & sequent.  the consideration whereof made me plainly conclude, that herein the Church of Rome gives great and apparent occasion for any to judge that she erreth, and consequently not to hear her voice thus uttering falsehood for truth, giving equal authority to the Apocryphal Books with the holy canonical Scriptures.   

CHAP. VII. Containing an observation, how the ministery of the true Church of Christ is the means of teaching the true sense and understanding of Scriptures, where and when it hath a visible and external government.  
ALthough I have clearly discovered, 
The external ministe rye of the Church an ordinary means to know the true sense of Scripture.  that the sacred Scriptures are the chief infallible rule of faith, and most sufficient in the precedent observation; yet could I not rest satisfied till I found also a means for the simple and unlearned to ground their faith upon: because Deus vult omnes saluos fieri & ad agnitionem veritatis venire, God will have all to be saved, 
1. Tim. 2.4.  and come to the knowledge of his truth. And as well as he in the government of his creatures hath his end to which he designs them; so also by his wisdom he doth most prudently substitute subordinate means for the full accomplishment of such his designments; now therefore, how those that are neither able to read the scriptures, or though they be able, have not sufficient skill and knowledge to consider the circumstances of Texts, and, by the analogy of faith, not learned enough to find out the true meaning of the Scriptures, nor have the gift of interpretation, as many and most have not, whereupon arise many depravations of Scriptures; how such should be directed in the right use of the rule of Scriptures, & in finding out the right meaning of them, I thought it a matter of great weight well to discover, and by the declaration thereof to afford a stay to weak consciences in this behalf. In the scrious discussion of which point it pleased almighty God so to second my careful Labours and endeavours herein, as that I received full satisfaction, in mine own judgement, by this conclusion, namely; That the most ordinary external direction left by God especially to direct unlearned men in the finding out of the true sense and meaning of the Scriptures, is the ministery of the true visible Church of Christ, assisted by the holy 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 himself confesseth, 
True understanding of Scriptures. only in the Church: Doctor Hard. con●ut. of the Apology 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 understanding of the Scriptures. But the inconsiderate Doctor maketh a very fond inference upon this ground, saying; This ground being laid, on which each part must sland and be tried in, crow no more against us, boast yourselves no more, we fear not the judgement of the holy Scriptures; nay, it is yourselves that fear this judgement, for your own conscience telleth you, that on this ground you are the weaker side; 
Jnstit lib. 4 cap. 8. num 7.  he forgot that master calvin said: Let this be a firm axiom, That no other word of God is to be had, to which place must be given in the Church, than what is maintained; first in the Law and Prophets, then in the writings of the Apostles: neither is there any way of teaching in the Church of God, but by the prescript and rule of his word. If master Harding had well observed this, he would not have made such an inference, or affirmed, that the Protestants fear this judgement, but rather would have concluded as I do, That since both stand upon the outward ministery of the true Church, let us seek the true Church of Christ, and having found it, 
The duties of the true church  then hear and follow her doctrine, teaching according to Scripture, and out of Scripture.  
3 The due observation whereof showeth, That the true visible. Church is to repress the depravations of Heretics, and partly to inform those that are unlearned, and to exercise even the obedience of those that are learned, and by the external ministery of teaching the true sense of Scriptures, is to give directions, and is dutifully by her members to be 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 be proved which of them is the true Catholic, Ancient, and Primitive Apostolic Church, teaching the sound Doctrine of the first, pure and untainted ages, whereof I am to speak in the Chapter following.   

CHAP. VIII. Containeth a fundamental observation, how that consormity of doctrine with the ancient doctrine of the Primitive Church may be a good means in these latter ages to know the true Church of Christ.  
AFter that I had thus discovered both the most sufficient rule of faith to be the canonical and true Scriptures, and the most ordinary external means to find out the true sense to be the ministery of the true Church: 
Antiquity a good inducement to the true Church.  I could not yet give sufficient contentment to my understanding, until such time as I had found out also some kind of guidance unto the true Church. In the serious contemplation of which point I thought, that the most assured course I could take herein, was to lay down such a direction, as is approved both by the Church of England, and by the Church of Rome, and truly to examine some principal points of doctrine in question between the English and Roman Church, by this means of trial: whereunto if I should find either the first agreeable, or the second disagreeable, I resolved that I might have 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 moved to make trial, then by any other; 
It is approved by Fathers.  for that I found the ancient Fathers very frequent in giving of this mark of antiquity; for Tertullian saith, By the order itself, 
Lib. de praescrip. adverse. Her.  that is made manifest to be of our Lord, and true, which is first delivered; and that extern and false which is sent in afterward. And in another place writing against Martion, he saith, 
Lib contra Martion.  I affirm that my Gospel is true: Martion saith as much for his: who shall determine this controversy betwixt us, but the difference of time prescribing authority to that doctrine which shall be found more ancient; and adjudging corruption to that which shall be convinced to be the later? Saint Gregory Nazianzen urgeth 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 thirty years since, whereas there be almost four hundred years from the manifestation of Christ, certainly both our Gospel and faith were vain, and void for this long time. And Saint Hierome questioneth with the Origenists of his time after this manner: Why goest thou about after four hundred years to teach us that which we knew not before? The Christian world was without this doctrine until this day. And against the Luciferians, he saith: I will declare unto thee my opinion briefly and plainly; we must remain in the Church which being founded by the Apostles, hath endured to this day; and all others even in this, that they were instituted after, show themselves to be Heretics. 
Vincent. Lyrinens. in cap. 26. & 27.  With which Fathers Vincentius Lyrinensis accordeth, when explicating that of Saint Paul; O Timothy keep that which hath been left unto thee, He saith, This depositum is that which hath been committed to thee, not which hath been invented by thee; that which thou hast received, not that which thou hast devised: a thing brought unto thee, not uttered by thee; in which thou must not be an author, but a keeper; not an instructor, but a follower; not a leader, but one that is directed. Now therefore thus finding so many ancient Fathers making antiquity a near adjunct unto Catholic and Orthodox truth, and novelty to be the usual badge of Herretikes: I began with great diligence and care to examine two main points of religion now controverted, and much disputed on, as well by the most learned of the English as of the Roman Church, viz. of the doctrine of justification by faith alone, and of the imperfection of our good works; that being according to knowledge grounded in religion, my zeal therein might be the greater, and my assuredness of a sound ground, cause me to stand the more strongly, and to labour in others spiritual profit with the greater constancy and courage, as since it hath succeeded through God's especial grace to the unspeakable comfort of my soul, affording me grace and ability of body to perform this so profitable a work, begun and ended by him whom I do most humbly desire to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all my endeavours.  
3 Now as I proceeded on further by degrees, 
Antiquity a good way of trial.  to compare the doctrine of the Church of England, and that of Rome, concerning the two points above specified, with the doctrine of the ancient Church by this means of antiquity, I found the doctrines of justification by faith only; and of the imperfection and demerit of good works, as they are taught in the present Church of England, most deservedly to claim the privilege of antiquity; as taught by many both Latin and creak Fathers, 
justification by faith alone proved by Greek Fathers. Ses. 6. Can. 9 Origen. lib. 3. Rom. 3.  notwithstanding that the Church of Rome accurseth all that hold the contrary in express terms saying; If any shall say that a wicked man may be justified by faith alone, etc. let him be accursed. Against which definitive sentence of the Council of Trent, I find first of the Greek Fathers Origen to be most clear, who upon those words of Saint Paul to the Romans; We therefore think that man is justified by faith, without the works of the law; writeth thus: The Apostle in these words saith that justification by faith alone sufficeth, so that a man only beseeving is justified, although he perform no work. And if an example be required, who was ever, that without good works was justified by faith alone; I think that thief may suffice, who crucified with Christ, cried unto him on the cross, Lord jesus remember me when thou shalt come into thy kingdom. Neit her is there any good work of his described in the cospel; But for this faith alone jesus saith unto him; Amen, I say unto thee, This day thou shalt be with me in Paradise. This thief therefore is justified by faith without the works of the law: because the Lord did not ask what work he did first; neither did he expect what work he had done, when he believed, but being justified by faith alone, when he was to enter into Paradise he took him for his companion, and it is related in the Gospel according to Saint Luke, unto the woman without any work of the law, and for faith alone, he said: thy sins are forgiven thee. And again, Thy faith hath made thee safe, go in peace. And in many places of the Gospel we read that our Saviour used this speech, to show that the faith of the believer is the cause of his salvation: Hitherto Origen. Neither is Saint Basil of other opinion, who writeth thus: The Apostle saith, 
Basil. concione dehumilit.  he that rejoiceth let him rejoice in the Lord, saying, that Christ is made unto us from God Wisdom, justice, Sanctification, and Redemption: that, as it is written, he that is to rejoice, let him rejoice in the Lord: for this is perfect and entire rejoicing in God, when a man is not exalted for his own righteousness, but acknowledgeth true righteousness to be wanting in him, and to be justified by faith alone in Christ. And Paul rejoiceth in that he despiseth his own righteousness, and in that by Christ he seeketh that righteousness which is of God. Thus much S. Basil, whose doctrine agreeth most plainly with the doctrine of England in this point.  
4. I find also S. chrysostom to be most clear for the same doctrine of justification by faith only; saying upon those words: 
Other Fathers. Chrysost. Coment. in Epist ad Rom. cap. 3.  Gloriation is excluded: by what law? etc. In this place he showeth the power of God, not only for keeping him, but for justifying him, and for leading him unto glory: standing in no need of works, but requiring only faith. 
Hom. de Fide & Lege.  And in an other place: No man without faith hath had life: for the Thief believed, and was justified by the most merciful God: & here say not unto me, that time was wanting, that he might live justly, and do honest works; neither will I strive about this, but only this one thing will I affirm, that faith alone of itself saved him. Again also in an other place, 
Hom. 3. in Epist. ad Tit.  he saith: If thou believest, why dost thou infer other things, as if faith alone sufficeth not to justify a man? 
Hom. 7. Rom. 3.  He saith further: But what is the law of faith? even to be saved by grace. Here the Apostle showeth the goodness of God, who not only saveth us, but also justifieth and glorifieth us, using no works hereunto, but requiring faith only. Again Hesichius saith, that God having commiseration of mankind when he saw it weakened to perform the works of the law, 
Hesich. comment. sup. Levit. l. 1. c. 2  he would not have man to be saved by works, but by grace; but grace through mercy is apprehended by faith alone, not by works. Theophilact upon these words of Saint Paul: Because by the law no man shall be justified before God: 
Theophil. Commen●●n cap. 3. ad Galath.  saith; That he showeth that by the law all men are made execrable, and subject to malediction, and that blessings are heaped up by faith; now he clearly showeth that faith itself, or alone, hath power to justify. And again saith elsewhere, 
Theophilact. 2. ad Thes 2.  For faith alone he is to give eternal good things. Thus it appeareth how the doctrine of justification by faith only was taught by the ancient Greek Fathers.  
5. 
Proofs of Latin Fathers.  Now if we examine the Latin Fathers we shall find them as plain and copious in this point, as the other: for Hilary speaking of the Scribes, saith: 
Hilar. in Ma. h. Can. 8.  It moveth the Scribes that sin should be remitted by man, for they only beheld man in Christ jesus, and that to be remitted by him, which the law could not lose: For faith alone justifieth. The same teacheth Saint Ambrose upon the words of Saint Paul, Being justified freely by his grace, saith: 
Ambros. sup. Paul. ad Rom. 3  They are justified freely, because working nothing, nor yielding requital: they are justified by faith alone through the gift of God. And again upon these words: 
sup. Rom. 4.  Believing in him that justifieth the wicked; HIs words are these: He saith this because if by the works of the law unto the wicked believer, his faith is reputed to righteousness, as to Abraham; how therefore do the jews think themselves to be iushfied, by the justification of Abraham, since they see Abraham, not by the works of the law, but by faith alone to be justified? therefore the law is not needful, when the wicked is justified by faith alone with God. And in an other place: This is appointed by God, that he who believeth in Christ shall be saved without works, 
De vocat Gent. Cap. 9 ad Rom.  by faith alone; and again faith alone is appointed to salvation. Primafins likewise sometimes an Auditor to S Augustine, speaketh often of justification by faith alone: 
Sup illud ad Rom. 4.  saying. He justifieth the wicked by faith alone, not by the works which he had not. And again he saith: 
Ad Rom. 5.  Abraham before circumcision is justified by credulity aone. And in an other place: Thou livest like a Gentle, 
Ad Galath. 2.  not like a jew. Thou knowest that thou hast had life through grace, not by works, but by faith alone, 
Ad Galath. 5.  And again, Abraham believed God, and it was reputed to him for righteousness: so unto you faith alone sufficieth to righteousness. Which Author hath many other places to the same purpose. 
Haymo sup. Paul ad Gal. 3.  Haymo who lived in the time of Ludovicus Pius, the son of Charles the great, saith. The law was not fulfilled by faith, but by work; but the Gospel is fulfilled more by faith then by works, because faith alone savethl. 
Sup. Paul. ad Heb. 11.  Again in an other place, saying: If the Harlot that is an Infidel and an Idolatress, is saved by faith alone; much more shall they be saved, who have not fallen into more grievous crimes. 
In Eu●ng. de Circumcil. Christi Abacuc. 2. Aug. l. 1. contra duas Epist Pelag. cap. 21.  So likewise elsewhere: They shall be faved only by faith alone, as it is written, but the just liveth by faith. Saint Augustine also himself seemeth most plain for this opinion, saying: Of what virtue soever thou shalt preach the Ancient just men to have been of, nothing hath made them safe but faith. And again: If any man after believing shall forthwith departed out of this life, 
L. 83. quaest. q. 76  justification of faith abideth with him, without any precedent good works, because he hath not attained thereunto by merit, but by grace.  
6. Which doctrine of these so Ancient Fathers, 
Later writers  even the learnedst of the modern Writers of the Church of Rome do approve, and jointly allow of in their writings. Thomas Aquinas their Angelical Doctor writeth thus. 
Rom. 3. Lect. 4. Gal. 3. Lect 4.  Works be not the cause why a man is just before God, but rather they are the execution and manifestation of his justice: for no man is justified by works, but by the habit of Faith infused: yea justification is done by faith only. 
Bonavent. 4. d. 15. q. 1. nu. 10.  And Bonaventure the Franciscanes Seraphical Doctor writeth thus: For so much as man was not able to satisfy for so great offence, therefore God gave him a Mediator who should satisfy for it; whence it comes to pass, that by only faith in his Passion all the fault is remitted, and without the faith of him no man is justified. Saint Bernard also is most perspicuous in the delivery of the same doctrine, saying, 
Cant. ser. 22.  Whosoever is compunct for his sins, hungereth and thirsteth after righteousness; let him believe in thee that justifiest a sinner, and being justified by faith only, he shall have peace from thee. So that now it is apparent, that the doctrine of justification by faith only taught in the Church of England, is made good by the mark of antiquity, and approved even by some of the Romanists themselves against themselves. Yea, Vergerius a learned Bishop (as my Lord's Grace of Canterbury noteth but of Sledian) intending to write against Luther in that argument, 
Doctor hills reasons unmasked, reas. 8. nu. 2. fol. 307. Sleid. lib. 21.  was by traversing of it caught himself. And so by the discovery first of one verity, at length grew to abandon altogether the Church of Rome; as any whosoever shall read this Treatise, may well do I hope, with satisfaction and comfort to his own conscience.  
7 I further began also to make trial of the doctrine of the Church of Rome concerning good works by this mark of antiquity, which teacheth them to be so perfect, 
About the imperfection of good works.  that in some sort they are simply, absolutely, and perfectly just and righteous: further, that they are merits, that they justify a man, and that they are not only mereitorious for increase of grace, but also of eternal glory: which doctrine tendeth exceedingly to the engendering and nourishing of a Pharisaical pride and presumption in good works; whereas the doctrine of the Church of England, teaching imperfection to be even in our best works of the righteous, that they are not merits, that they do not justify, that they are not meritorious, is a most wholesome doctrine for planting of the true Publicans humility, relying wholly upon Christ's righteousness, and the imputation thereof, when he said, Deus propitius esto mihi peecatori, Lord be merciful unto me a sinner: and so was pronounced more justified than the Pharisee, justifying himself by his works, 
Luk. 18. vers. 11.  when he said, I am not as other men are, extortioners, unjust, adulterers, or even as this Publican; I fast twice a week, I give tithes of all that I possess. This observation I gathered by reading and diligently noting Bellarmine's confused controversies in the doctrine of justification, drawing the readers only to a proud Pharisaical presumption in their own works, against whom I observe many Fathers; 
Our righteousness imputed.  first, to account all our true righteousness to be Christ's righteousness more than ours, and ours only by imputation, and therefore our own righteousness consequently very imperfect. Saint Augustine hath in plain terms thus; 
Epist. 106. ad Bonifac.  The righteousness by which through faith we believe we are justified, that is, we are made righteous, is the grace of God through jesus Christ our lord 
In Enche. ca 41.  And again; He is sin, and we righteousness, not ours, but Gods, neither in us, but in him, as he is sin, not his own, but ours, nor in himself, but in us: so therefore we are God's righteousness in him, as he is sin in us, to wit, 
Lib. 2. de jacob. & vit. beata.  by imputation. S. Ambrose saith, As jacob of himself deserved not the primogeniture, who being hidden in his brother's apparel, and clad in his garment, which yielded forth the best odor, did insinuate himself to his father, that to his profit he might, under another person, receive benediction; so do we lie hidden under the precious purity of Christ our first begotten brother, that from the sight of God we may give testimony of our justice. With the doctrine of which ancient Fathers, holy Bernard agreeth as well as the Church of England, 
Bernard Ser. 61. in Cantic. Cant.  saying; I will remember thy justice alone, for it is mine; to wit, thou art made unto me thy righteousness from God: for how can I fear that one justice may not suffice us both? It is not the short cloak, which according to the Prophet cannot cover two, thy justice is justice for ever, and this large and eternal justice shall cover both me and thee together. Whereby it is clear, that all our righteousness is none of our own, but Christ's; and therefore all our works in respect of ourselves, are sinful and imperfect.  
8 Besides, the imperfection of our works appeareth, 
Works imperfect, because they cause not salvation.  in that although they are necessary for many respects, yet are they not the efficient causes of salvation: for Saint Ambrose saith, This is appointed by God, 
Ambros. in 1. ad Cor. 1.  that he that believeth in Christ be saved without work, freely receiving by faith alone remission of sins. And Saint Augustine hath these words, 
August. in Psal. 70.  Thou art nothing of thyself, call upon God; sins are thine, mercies are Gods; chastisement is due unto thee, and when the reward shall come, he shall crown his gifts, not thy merits. Saint chrysostom also saith, 
Chrysost. in cap. 3. ad Rom.  Herein the power and might of God is showed, in that he saveth, justifieth, and leadeth unto glory by faith alone, without good works. Basil saith thus, 
Basil. in Ps. 114.  Everlasting rest abideth upon those that strive lawfully in this life, not for the merits of their deeds, but out of the most bountiful favour of God, in which they have believed. All which places do argue against the perfection of works for our greater humiliation, and Gods greater glory.  
9 Moreover, the learned Fathers do further show, 
Works imperfect, because impure. Hieron. lib. 2. adverse. Pelag.  that the works of the righteous are not simply and absolutely just and perfect; for Saint Hierome writeth thus: If according to job the Moon doth not shine, and the stars are not clear in his sight, how much more man, who is rottenness, and the son of man, a worm? For every mouth is stopped, and every clean one is obnoxious unto God; because before him, by the works of the law, all flesh shall not be justified, and there is no difference of persons; for all have sinned, and are in need of the glory of God, being justified freely through his grace. Saint Augustine speaking to Pelagius, saith thus: 
Aug. li. de nature. & great.  The Lord if he would might lift up mortal men to Angelical purity, and so cause that they might perfectly keep the Law, but he never did, nor ever will do it. 
Epist. 29.  Saint Hierome also speaketh as plain to this purpose, when he saith, The fullest charity which cannot be increased, so long as man liveth here, is not in any; but so long as it can be augmented truly, that which is less than it ought to be is of vice, out of which vice it is, 
Lib. de perfec. justit. resp 18. Lib. 9 confess. cap. 13.  that no man doth good and sinneth not: who further saith, It is sin when either there is not charity which ought to be, or when it is less than it ought to be. And Saint Augustine, Woe also to the laudable life of men, if without mercy thou dost discuss it. 
Lib 9 Mor. c. 1.  And Gregory the Great in his Morals saith, The holy man because he seethe, that all the merit of our virtue is vice, if it be severely judged by the inward arbitrer, doth right well adjoin; if he will strive with him, he cannot answer him one for a thousand. And again, 
Cap. 28.  How much soever we sweat in good works, we do not apprehend true cleanness, but we imitate it. And in another place he saith. 
Lib. vlt. Mor. c. vlt.  Our evils are pure evils, and the good things which we believe we have, cannot be pure good things. With which ancient Writers very well agreeth Saint Bernard, 
Ser. 5. de verbis Isaiae.  saying, If our righteousness be humble, perhaps it is right, but not pure, unless perhaps we believe ourselves to be better than our fathers, who said no less truly than humbly, All our righteousness is like a filthy polluted cloth. How is it pure justice where sin cannot yet be wanting? By all which places I was enforced to conclude the acknowledgement of the imperfection of good works with the Church of England, to be much more agreeable unto truth, and more profitable for true Christian humiliation, than an overprizing of our works with the Church of Rome, to puff up souls with vain glory and ostentation, by the which many are most lamentably let fall into the pit of Hell, Tolluntur in altum ut lapsu graviore ruant; they are lifted up on high, that their fall may be the greater.  
10 Again, 
Imperfect, because they cannot justify.  to demonstrate further the imperfection of our works, the ancient Fathers are most clear, teaching, that they cannot justify a man in the sight of God. Saint Ambrose saith, But that is availefull unto me, 
Ambros. de vit. bon. li. 1. cap. 6.  that we are not justified by works of the Law, I have not therefore whereof to glory in my works; I have not whereof to boast myself, and therefore I will glory in Christ; I will not glory because I am just, but I will glory because I am redeemed; I will not glory because I am void of sin, but because sins are remitted unto me; I will not glory because I have been profitable, but because Christ is the advocate for me with the Father, but because the blood of Christ is powered out for me. The same learned Doctor in another place saith, Vaunt not thyself for being styled the Son of God: 
In Luc. cap. 14.  grace is to be acknowledged, nature not to be unknown: neither mayest thou boast thyself for serving well, for doing what thou oughtest to do, the Sun serveth, the Moon obeyeth, and the vessel of Gentiles, chosen of God, saith, I am not worthy to be called an Apostle. And elsewhere, showing himself not to be guilty of sin, he addeth, but in this I am not justified. Saint Augustine further saith, 
Tract. 82. in joannem.  This is glory towards God, wherewith not man but God is glorified, if he be justified not by works but by faith. And again, 
In Psal. 30.  You are saved by grace, saith the Apostle, and this not of yourselves, but it is the gift of God, not through works, as if you did well, that you might be worthy to approach thereunto, not through works, lest perhaps he be extolled.  
11 Further, 
Imperfect, because not meritorious.  for proof of the imperfection of our works, I find the ancient Fathers to afford me matter herein, teaching them not to be meritorious: for Origen was ancient, and yet he said, 
Orig. ad Rom. li. 4. c. 4.  I can hardly believe there is any work that may require the reward of debt. Saint chrysostom is ancient, and yet he saith, 
Hom. 33. in Genes.  If any of our works do follow the free vocation of God, they are a retribution of debt; but grace, beneficency, and greatness of bounty are God's gifts, therefore not meritorious. Saint Hilary also saith, 
In Psal. 51.  That not the works of justice themselves were sufficient unto the merit of perfect bliss, unless the mercy of God also in this will of righteousness do not repute the vices of human changes and motions. 
Lib. 1. adverse. Pelag.  Saint Hierome saith, Now therefore we are just, when we confess ourselves sinners, and our righteousness is not in proper merit, but by God's council. 
Lib. 4 de Civit. Dei, cap. 20.  Saint Augustine saith, Without the merits of good works the sinner is justified by faith, and that alone. 
De great. & lib. arbitr. cap. 9  And again, The Saints do attribute nothing unto their merits, they attribute all to mercy, O Lord. And again elsewhere, We must understand, that God bringeth us to eternal life, not for our merits, but for his own mercy. 
Lib. 1. de vocat. Gent.  Prosper further saith, Therefore in the Parable of those that laboured in the Vineyard, the same reward is given to the Labourers, whether they labour much or little, that those who have laboured with much sweat, and have not received more than the last, may understand, that they have received the reward of grace, and not of works. Yea, and Gregory the great, 
Super Psal. 7. Paeniten.  Bishop of Rome, saith, It is one thing for God to reward men according to their works, and another thing to give the reward for the works themselves, when the Scripture saith, According to our works, the quality of our works is understood; and that the reward shall be his, whose the works are: for unto that blessed life wherein we live with God can no labour be compared, no work likened; seeing the Apostle saith, The sufferings of this life are not worthy of the glory of the life to come. Which proofs of ancient Writers show most clearly, good works 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 Divine, 
Sacrament. ti. 1. c. 7. p. 30.  and the better Catholic, and more agreeable to the Scripture, that simply denieth such merit, confessing, that simply no man merits the kingdom of Heaven, but obtains it by the grace and free will of God, that gives it.  
12 From all which authorities of the ancient Fathers, 
Later writers prove the same. Bernard. orat. 1. omn. sanct.  divers ways showing the imperfection of our works, Saint Bernard seemed no whit to serve, saying, But what can all our righteousness be before God? Shall it not, according to the Prophet, be reputed as a filthy polluted cloth? and if he be straightly judged, all our righteousness shall be found unjust, and having too little. What therefore shall be of sins, when justice itself may not answer for itself? Therefore devoutly crying with the Prophet, Enter not into judgement with thy servant, O Lord; with all humility let us have recourse unto mercy, whihch alone can save our souls. And in another place, If any be devout, if he be solicitous, 
Bernard. ser. 3. de annuno. Mariae.  if he be fervent in spirit, let him take heed he trust not to his merits, that he rely not upon his works. All which, though they make strongly against the doctrine of the Church of Rome, tending to presumption in good works, and to show the imperfection of the best of them in respect of ourselves, yet doth it not follow, that good works are not necessary to salvation, 
Why are good works necessary.  for they are necessary for divers other respects: First, that our works may give testimony of our faith, that by them, as by the fruits, our faith may be known, because that without them faith is dead. 
Jac. 2.18. 2. Pet. 1.8.  Secondly, that we may be certain, and confirmed of our election and salvation; for works, 
Ibid.  though they be not the causes, yet they are the way to salvation. Thirdly, that our faith may be exercised, nourished, confirmed, 
2. Tim. 1.6. 2. Pet. 1.8.  and promoted. Fourthly, that we avoid temporal and eternal pains, which God threateneth to inflict upon transgressors of the Law. Fifthly, 
Rom. 8.13. 2. Thes. 4.6.  that our lives may answer our professions: for if we be children of light, it is behoveful for us to walk like children of light. Sixtly, that not doing evil, we may not contristate the holy Ghost, 
2. Cor. 5.15. Philip. 2.15. 1. Thes. 5.19.  but that we may obtain both temporal and spiritual rewards, which God hath promised to those that do well. Seventhly, 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 give a scandal to those that are without; that by our holy lives, as much as lieth in us, we may gain others, 
2. Cor. 6.3. 1. Pet. 2.22.  and by doing good, we may put the wicked to shame; and that we may stop the mouths of calumniators; 
2. Pet. 2.12. & 3  for our works, 
16. ad Tit. 2.58.  though they are unperfect, yet are they grateful unto God, not for any perfection or dignity in them, but because they are of the holy Ghost in us, and of faith which purifieth our hearts, because all their imperfection is pardoned, covered, 
Psal. 32.2.  and not imputed.  
13 Hence I observe, 
How faith and good works may go together.  that a justifying faith and good works may go together, the first as the cause, the other as the effects; and therefore considering the true nature of a good Christian, having that faith which worketh by charity, my thinks I behold him in the mysterious vision which the Prophet Ezechiel beheld of the four beasts, 
Ezech. 1 & 10.  near the river Chobar, flying up to heaven with wings, and hands under the wings, who amounting to heaven according to the number of wings, had also sixteen hands, which they made-shew of, as it were to insinuate, that they did not only amount up by the helps of their wings, but also by the strength and force of their hands, which being under their wings, moved and supported them. For herein I behold a proper resemblance of a true, just, and righteous Christian, who, to ascend unto heaven, and to amount himself from all earthly and terrene comforts, and to make his conversation with God in heaven, doth not perform this flight only by the wings of faith, but is also therein by the hands of charity and good works to help and support them, without which he falleth down to the ground: so that now we see, against the Church of Rome, that faith alone justifieth without good works, and that good works without faith cannot justify, through their imperfection, which in respect of man are so absolutely imperfect and impure, as the precedent places of antiquity do testify, and therefore I find the most probable inducement of antiquity in those two points to lead me unto the Church of England.  
14 Now (courteous Reader) when I had observed the Church of Rome to fail thus in the triallof antiquity, 
My feeling upon the consideration of this observation.  about the two aforesaid points of doctrine, concerning faith and good works, attributing too little to the one, and too much to the other; and the Church of England to have Antiquity on her side for the establishment of the aforesaid points: I began more seriously to behold mine own estate, and to see the former danger of my soul, with the great peril of divers others, whose careful instructor I have been in the contrary novelties. I began with amazement to reflect more studiously and feelingly upon the severe words of S. Paul, denouncing an accurse upon the teachers of novelties, when he said: 
Gal. 1.8.  Though an Angel from heaven should preach unto you otherwise, then that which we have preached unto you, let him be accursed: In the fear of which curse, as I discovered my error, so I determined it to be high time for me to shake hands, and bid adieu to the Church of Rome, which by her novel doctrines entangleth the souls of many in the nets of eternal perdition. Now could I not but with tears of compunction for my former professed novelties, begin to mollify the hardened crust of deformity, which they had wrought in my soul; and also with tears of compassion bewail the miserable estate of those souls as I knew to be defiled with the spots of like errors; now could I no but most earnestly prostrate myself upon the ground before the Throne of God's mercy, both for them and myself, beseeching him to be propitious and favourable to us all, in the most tender bowels of Christ jesus his Son, caving pardon and mercy only by him, of the Father, whose pardon and mercies are above all other his works, that we might all, who were miserably seduced by the novelties of Rome, discover, and detest them as abominations in the sight of God, and constantly resolve never to participate more with her erroneous doctrines, and novelties, which were sowed by no other than Satan and his Ministers, but to enter into the happy fellowship and society of that Church that teacheth the contrary verities, standing upon sure Antiquity. And now did I further with all humility of my heart, and humble acknowledgement of this great favour from God in affording me the means of discover such falsehoods, yield him humble thanks, offering up withal into his holy hands, my soul, my body, with all the powers and faculties of either, with the whole residue of my life to come, to be employed hereafter in the conversion of souls to the present Church of England, which I found, notwithstanding all pretences to the contrary, to be Apostolical and most Ancient, grieving much for my former Oath taken in Rome betwixt the hands of Robert Parsons, some twelve or thirteen years since, to the contrary, in the form following word for word.  

The Oath of the English Seminaries.  
EGO N. N. Collegij Anglorum alumnus, etc. I john Copley Collegiall of the English Seminary, duly considering the great benefits which Almighty God hath bestowed upon me, and that especially whereby he hath drawn me out of my Country infected with Heresy, and made me a member of his true Catholic Church, and desiring not to show myself altogether ingrate unto Gods so great mercy, I have freely decreed to consecrate and offer up myself wholly unto his divine service, for attaining as much as in me lieth, to the end of the said College: and I do promise, and confirm by this mine Oath unto Almighty God, that I am, and shall be ever most ready in mind by the assistance of his holy Grace, to receive in due time holy Orders, and to return into England, there to gain souls, whensoever the Superior of this College shall think good by virtue of his office to command me thereunto.   
For the taking of so unlawful an Oath, in such my blindness, against the lawful power and authority of the Governors of this Realm, with contempt of their Laws to the contrary; as also for the practice of the contents therein specified upon false supposition of gaining souls to God, whilst I drew them from God, from my heart I repent me, craving pardon of God, and his Majesty, with divers others whom I have offended, and grievously provoked their just indignation against me; acknowledging that I may truly say unto God with the prodigal Son, that wasted his substance in a far Country: I will go to my Father and say unto him, Father I have sinned against heaven and against thee, 
Luke 15. v. 21.  I am no more worthy to be called thy Son. If thou (courteous Reader) art as I was, glorify the name of God in the view of thy errors, (which I hope by this Treatise sufficiently to lay open unto thee) turning to God, who is mild, and merciful to all true penitent sinners, purposing amendment, and acknowledging their sins; and if thou art otherwise, let me entreat thee for the love of God to give him thanks for me, and thou thyself to be constant and firm in the Faith of the present Church of England, which teacheth the true, Christian, Apostolic, and Ancient faith, in which through God's grace we may be saved.   

CHAP. IX. Containeth an observation of the Wonders and supposed Miracles, which, as Christ hath foretold, the Pseudo-christs' and Prophets shall do, for the seducing of God's Elect, if it were possible.  
AMongst the divers marks which Cardinal Ballarmine brings to show us, which is the true Church, 
Miracles make more for the Church of England than for the Church of Rome.  and to which society of Christian believers were aught to join ourselves, to be true children of Christ, he urgeth for his eleventh Mark the glory of Miracles, in these words: Miracles are necessary to persuade men to a new faith, 
Bellarm. de notis Eccles. l. 4. c. 14. in Epitome.  or to an extraordinary mission, and are sufficient and efficacious to prove the same, so that where true Miracles are found, without doubt there is the true Faith. Which Assertion when I considered deeply with due observation of all points of doctrine concerning the working of Miracles, I found this Mark 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 believers by the Miracles of the Apostles, and holy Men of the Primitive Church, at the first planting of the Christian Faith; and hereby I am put in mind 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 believers of the first Ages, even of Rome itself, with those of afterages; which as I endeavoured to perform, in examining this mark of miracles, I observe that unless it were done with great prudence, infinite numbers may be carried simply and ignorantly into gross errors, to the great impeachment of God's glory, and miserable seduction of their own souls; and therefore to lay down this observation, I thought it good to use extraordinary diligence, that therewith all I might be the more assured of truth, that the world may clearly see, that this pretence of Miracles maketh nothing at all for the present faith of Rome, but only against it, showing the Professors thereof not to be true Christians.  
2 For albeit it be a truth not to be denied, 
all that do miracles do not true miracles.  that all true miracles can only be done by God, yet doth it not follow, that all that do miracles do true miracles, and such as are done by him; for to every true miracle four things are required, as a learned Roman Teacher affirmeth; First, 
Four things 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 evident; Fourthly, it must be fore the corroboration of Faith: Therefore if any of these four be wanting, it may be called a Marvel, but not a Miracle. Therefore it is also to be known, that the Devil can do miracles, though not true miracles, yet such miracles as to men may seem true miracles; for Thomas Aquinas saith, and that very truly, out of S. Augustine, That miracles by art Magic are made, 
Aug. lib. 83. q. 79 Tom. 4. Part. 1. q. 14. q. 4. Sed contra.  which are altogether like unto those miracles which are done by the servants of God; which he explicateth dogmatically after this manner. If a miracle be taken properly, the Devils cannot do miracles, nor any other creature, but only God; because a miracle properly is termed that which is beyond the order of any nature created. Yet sometimes in a large sense that is called a miracle which exceedeth the faculty and understanding of man, and so the devils can do miracles; which men admire, in that they exceed their power and knowledge For one man, when he doth any thing, than is above the power and knowledge of an other man, he leadeth the other into an admiration of his work, that in some sort he seemeth to do a miracle. Yet it is to be understood, that albeit such works of Devils, which seem miracles unto us, re●ch not unot the true nature of miracles; they are notwithstanding sometimes true things. As when sire fell from heaven, and with one blow consumed the family of job, with all the herds of his cattle, and a whirlwind overthrew the house, 
Aug. 20. de Civitae Dei c. 19  slew his children, which were the works of Satan, were not phantasms, as Augustine saith: And therefore well doth Saint augustine say in an other place speaking of the lying miracles of Antichrist, as he same Doctor noteth: That the works of Antichrist may be called signs of lying, 
Li. 83. q. 79. to. 4.  either because he will deceive mortal senses by phantasms, seeming to do that which he doth not; or because that if they be true Prodigies, yet they draw those that shall believe them to a lie. Hence the same Doctor Saint Augustine saith; 
Aug. li. 83. q. 79. a medio tom. 4.  That when Sorcerers do those things which Saints do, they are done for a different end, and by a different power: for Sorcerers do them seeking their own glory, Saints do them seeking the glory of God; Sorcerers do them by certain private contracts; Saints do them by public administration and command of God, unto whom all things created are subject.  
3 Now therefore since seeming miracles done by the Devil, 
The true Catholic church the approver of true miracles.  exceeding the ordinary power of Nature, may deceive many, if they judge their Doctrine by them; and for that it is hard for a man to be able to say, whether a miracle be done by the power of almighty God, or by the power of the Devil, because both exceed our understanding, and the ordinary course of Nature: it stood me upon to search out some infallible means, by which I might be assured, that they were true miracles, and such as I might confidently rely upon. In which scrutiny I could find no better rule than to observe, whether they be done in the Catholic Church, or no; which I do learn out of Saint Augustine, 
Aug. de unit. Eccles. ca 16.  saying; Whatsoever things of this quality are done in the Catholic Church, Therefore they are to be approved, because they are done in the Catholic Church, Therefore she is not manifested Catholic, because those things are done in her. Whereby it is clear, that miracles absolutely are not a proof of the Catholic Church, but the Catholic Church an approover of true miracles; whence it followeth, That the miracles of the Primitive Church, were not so much a confirmation of her truth, as her truth a confirmation of them. Whence I observe further, That the present Church of Rome, not being the true Catholic Church, because she teacheth not the true Catholic ancient Faith, without mixture of many novelties, doth in vain all eadge miracles in her behalf, which for that they are done out of the true Church, are to be reckoned amongst Antichrists lying signs & prodigies: Therefore I may pronounce confidently with S. Aug. unto the Papists; I say not that these things are so, 
Aug. de unit. Eccles. ca 16.  because such a one did such and such marvels; but let them prove their Church by the Canonical books 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 we see Miracles excluded from being a mark of the Church, as the Cardinal Bellarmine would feign persuade the world, that so his Roman Church might be approved for the true Church of God. Vnapproveable therefore is the assertion of master D. Hill, who challengeth much unto the Roman Church by her glory of miracles wrought by her Saints; his words are these: 
The tenth reason of this quartern.  Now it is so manifest that there have been an infinite number of miracles, wrought by those who were of the Catholic Roman Religion, and never any by them, who were not of that Church since Christ's time, as he who shall deny it, may be proved no less impudent and shameless, than be who shall deny that ever there was any Mass said in times passed in England, or that ever there were any wars between Turks and Christians, or that there be any such countries as the East and West-Indies, which thing if a man should deny, would he not of all men be deemed not only impudent, but mad, drunken or afoole? In which words because Master Doctor Hill seemeth much to forget himself, I must needs refresh his memory with some few interrogatories. What master Doctor? I pray since Christ's time, did not Simmon Magus work miracles? who as Baronius saith, 
Baron. an. 68 nu. 22.  made images to walk, and would lie in the fire without hurt, and fly in the air, and make bread of stones, he could open doors fast shut, and unloose bands of iron, and had many shadows following him, as it had been men: Will you say he was a Roman Catholic? 
Tacit. lib. 4.  did not Vespasian the Emperor at Alexandria restore a blind man to sight? will you say he was a Roman Catholic? Who be they Christ spoke of, when he said, 
Matth. 7 22.  Many will say to me in that day, Lord have we not by thy name prophesied, and by thy name cast out devils, and by thy name done many great works, and then will I profess to them, I never knew you, depart from me ye that work iniquity? What, will you say that these workers of miracles, and also of iniquity, were of your Catholic Roman religion? What think you of those Saint Augustine speaketh of, 
August. de unit. Eccles. cap. 16.  saying, If there be done some miracles of heretics, we ought the more to take heed, because when the Lord had said that there should be some deceivers, who by doing many signs, should deceive the very Elect, if it were possible, he did add, commending it vehemently & said, behold, I have foretold it unto you. What, will you grant all these were of the Catholic Roman religion? 
August. tract. 13. in loan.  What, will you say unto the same ancient Doctor in another place where he saith, Against these miraclemongers, as I may so call them, my God hath made me wary, saying; In the last times there shall arise false Prophets doing signs 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 Countryman, 
Prompt. mor. part. aestiu. pag. 627. dom. 24. nu. 4.  Master Doctor Stapleton, public professor of Divinity in Louvain, and if I mistake not, your acquaintance in Douai, who saith; For the more trial of the godly, not only Antichrist himself, and his nearest forerunners, but all heretics also, may do true miracles, by the permission of God, as the sorcerers may do. Will you grant such forerunners and Heretics to be of your Catholic Roman 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 than shall I be as glad, as now I have commiseration of your error, beseeching God, in the mean time, of his infinite mercy, that you may see both your own error, and the errors of others of the present Roman religion, and how different it is from the ancient Roman religion, which in Saint Paul's days was famous through the world. For my part, I could not but upon these and other considerations observe the Church of England to be free from such false Prophets and Pseudochrists, that they miracles, as Christ foretold, should deceive the very Elect, if it were possible: for neither do they pretend themselves to work miracles, and so to hunt after their own estimation and applause for their holiness, 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 themselves contented with the former of the Primitive Church, lest otherwise they should be subject to seduction: whence I concluded to myself, that unless the Church of Rome could prove herself to be true, Catholic, and ancient Primitive, I ought not to be led by her pretended miracles; in regard that Doctor Stapleton saith, Heretics and the forerunners of Antichrist may do true miracles by God's permission, for the trial of the good: which neither myself nor any manelse aught to believe, because Christ hath armed us with a warning caveat against them, saying; Nolite eis credere.  
4 Which, 
Pretence of miracles a sign of false teachers. Matth. ●4. 24.  how true it is I appeal to the holy Scriptures themselves, our saviours words are most plain: There shall arise false Christ's, and false Prophets shall show great signs and wounds, so that if it were possible, they should deceive the very Elect; behold I have told you before, but believe them not; by which warning, advice is given to beware of them, to discern them, and not to give credit unto their teaching, notwithstanding all their miracles. Neither is Saint Paul's prediction less significant of them, who remembreth us, 
2. Thess. 2.9.  That the coming of that son of perdition, is by the working of Satan with all power, and signs, and lying wonders, and in all deceive ableness of unrighteousness among them that perish, because they received not the love of the truth, 
Apocal cap. 13.13.14.  that they might be saved. Saint john also in his Revelations speaking of the second beast, saith; He did great wonders, so that he made fire to come down from heaven on the earth in the fight of men, and deceived them that dwellon the earth, by the signs which are permitted to him to do in the sight of the beast. 
Apocal. cap. 16.13.  Afterwards we hear also again; that three unclean 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 devils working miracles. And moreover, lastly we find in the same book, That the beast was taken, and with him that false Prophet, 
Apocal. cap. 19.20.  that wrought miracles before him, whereby he deceived them that received the beasts mark. Now what is to be understood by powers, signs and wonders, I will cite the words of joannes Vignerius, 
Institut. Christ. cap. 9 §. 2. vers. 3. Hebr. 2. Matth. 24.24.  who saith: That miracles in the sacred Scriptures are termed, powers, signs, wonders, and portentes: for Hebrews the second, it is said, God witnessing in signs, and portents, and divers powers; and Matthew the four and twentieth, they are called prodigies, which differ thus; in that because they exceed the faculty of nature, they are termed powers: but in that they are ordained to the manifestation of grace, they are called signs; and for their excellency they are termed wonders and prodigies, as it were showing things far off. So that putting all these places together, I could not conclude otherwise then unless I would believe these false Prophets, unless I were willing to be an Entertenido to the son of Perdition; and be deluded most notoriously by lying wonders; unless I would be a perpetual consort unto the frogs vamped forth of the Dragon's mouth; unless I would be wilfully deceived, as one that had received the beasts mark; then to shake hands with the present Church of Rome, boasting so much in her miraculous powers, signs, 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 Roman Church.  
5 By which observation, 
Miracles not to be expected in the latter times.  I was the rather induced to this conclusion, for that I find divers inclining to think it too much curiosity now that the faith is planted, and after so long continuance, to seek it out by more miracles. Therefore first I will set down the Doctrine of an old Dominican Friar, distinguishing the times of doing miracles, whose words are these: The Church hath a threefold state viz. 
jacob. de Vorag. de sanctis in die ascensio, ser. 6.  The Primitive, the modern, and the last. In the Primitive state, miracles were wrought often, but now seldom; and in the last state, that is, of Antichrist, they shall be done most seldom. In the Primitive state they were done often, because according to Saint chrysostom, the ancient miraracles have admiration, profit and necessity: Therefore then according to Saint chrysostom, miracles were done, as well for admiration, because men being then accustomed to their senses, were therefore to be lifted up; as for profit, because then many were infirm and oppressed of devils; and for necessity, because they were infidels and wrapped up in errors. But in the modern state they are seldom done, because necessity requireth them not, men being now believers; yet sometimes they are wrought, because profit and utility exalteth them, for that sometimes men are found weak, and to stand in need of them. And why miracles are not done now so frequently, as they were in the Primitive 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 civit. Dei lib. 22.  This reason Augustine assigneth, saying, whosoever requireth yet wonders that he may believe, he is a great wonder himself, who believeth not when the world believeth; Thirdly, for the greater merit of faith; because, according to Saint Gregory, faith hath no merit, where human reason provoketh it: but in the end they shall be wrought but seldom, for three reasons, that Isidorus teacheth; either that the hand of the persecutors may become more bold, or that the patience of the Saints may be the more proved; or that the lightness may be the more showed of those which shall fall. Who speaking here of the miracles of Saints in these three states of time, showeth 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 books replenished with their narrations, in such strange and unheard manner as there were never the like? and therefore they easily seem to surmount all belief, and I may more largely press those words against those of the Church of Rome which this Author pointeth at, saying to all her followers out of Saint Augustine; 
De civit. Dei lib. 22.  Why, say they, are not the miracles now done, which you do preach to have been done? I might say that before the world did believe, they were necessrie to this end that the world might believe, but whosoever doth inquire after wonders, that he may believe, he himself is a great wonderment, who believeth not now the world doth believe. By which words I observe a necessity why men should look for miracles in the Primitive Church, but none why we should expect them now; but rather why we should fear to be deceived by beleeiving false ones for true ones; and therefore Saint Augustine giveth 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 hold me: there doth hold me an authority which was begun with miracles, nourished by hope, increased by charity, confirmed by antiquity; by which I observe though he show the authority of that sacred doctrine confirmed in the beginning by miracles, as a means to hold him, yet he speaketh of no continuance of them, but leaveth confirmation to the authority of sacred doctrine itself, which must be the strongest hold of the Church's claim. 
De vera relig. cap. 25.  Saint AuguStine also in another place saith: Since the Catholic Church is diffused through the whole world, and grounded, neither are these miraculous things permitted to endure until our times, lest the mind should always seek visible things, and by the custom of them mankind should wax cold, at the new appearance whereof it was all on fire. 
Mor. lib. 27.11.  And Saint Gregory saith most plainly: What marvel is it if the faith being propagated, miracles be not oft done, since even the very Apostles in many which were already faithful, did not do them? Neither is Isidorus any whit discordant from Saint Augustine above recited, who seemeth to insinuate as much in these words; Miracles are a sign, 
Isidor. lib. 1. de summo bono.  not necessary for the faithful, who now have believed, but to the unfaithful, that they may be converted; for Paul for the infidelity of not believers, cureth the father of Publius by miracles from the infirmity of an ague: but sick Timothy, who was a faithful, not by prayer, but medicinally; that thou mayest know miracles to be done, not for the unfaithful, but for the faithful. So I find Didacus de la Vega not to serve much from this doctrine; 
Conc. quadrag. feria 4. post primam dominicam quadrag. Matth. 12. vers. 39  who upon these words, Generatio male & adultera signum quaerit, & signum non dabitur ei, nisi signum jonae Prophetae; An evil and adulterous generation seeketh a sign, but no sign shall be given unto it, save the sign of the Prophet jonas; saith, The Scribes and pharisees approach unto Christ, to require signs and wonders from heaven, by the which he should show himself the true Messiah promised in the Law: whom he reprehendeth with sharp words, and confoundeth them, calling them an evil and adulterous generation: and their demand required no milder words, but was worthy of such an answer. For the coming of the Son of God into the world was not so hidden, but that it was prevented many ages before, and announced by the heavenly Oracles of the Prophets. Whereupon I observed, that if the Scribes and Pharsies were reprehended so severely for requiring signs from heaven, because they had Christ foretold by the Prophets; then could I not but assure myself that the followers of the Church of Rome are worthy of as great a reprehension even of the same nature of adulterous generation, that after the faith so long planted and begun with miracles, and confirmed by antiquity, boast so much on their own miracles, and strange wonders. Doctor Stapleton upon these words of Christ: 
job. 4. Prompt mor. Dom. 20. post Pent. soco 5.  Nisi signa & prodigia viderit is not creditis: Unless you see signs and wonders, you believe not: hath these words worthy of note and observation. The ruler is checked, because that being brought up amongst the jews, and instructed in the Law, he would not believe by the authority of the Scriptures, but by signs, but expect the extreme danger of his Son, that he might see a sign. This was an incredultie almost common to all the jews, which in another place Christ taxeth most sharply, for certain of the Scribes and pharisees coming unto him, and saying; Master, we will see a sign of thee, 
Matth. 12.  answering, he said unto them; 
Matth. 16.  a wicked and adulterous generation asketh a sign. Which words again he answered at another time, when the Sadduces empted him in like manner; and calleth them a wicked and an adulterous generation, which seeketh signs: because they did evil in tempting God; and such an evil was this, that they showed their souls not to be the true spouses of God by faith, but adulterous friends of transitory things. For even as a wife which truly loveth her husband, desireth not to see any extraordinary signs of her husband's love towards her, as that her husband should as it were cast himself into the fire or water for his wives sake; but resteth contented with that true internal love, which he carrieth her, and the common external signs of a husband's love towards her: So the faithful soul, which by faith and charity is espoused unto her God, if she be such a one, doth see so many signs in herself, the love of God so vehement and sincere, so many embracings of God's love towards her, so many and frequent sweetnesses from above, so many daily graces, favours and benefits, lastly, that peace of her God which passeth all understanding, that to seek other signs for confirmation of her faith in God, or the charity of God towards her, she esteemeth it not only idle, but also most impious. For as it is an argument of chaste love to cleave only to God; so is it the sign of an adulterous soul in slippery things to seek external signs. Further, as the ancient jews were contented with the signs of their Elders done in the desert, in the red sea, on mount Sina, 
Deut. 32.  in the passage of jordan, according to that; Interroga patres tuos, & dicent tibi; Ask thy Fathers and they will tell thee: So the jews when Christ teacheth, and all Christians at this day, must be contented with the old signs, either typically done before Christ's coming, of which it was not fit the jews should be ignorant, and chiefly the Scribes and pharisees, and the Princes of the people, amongst which this Ruler seemeth to be one, or performed by Christ himself, which are sufficient for our faith. Therefore all this curiosity, and show of incredulity, 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 worthy of reprehension of the Church of Rome is, which, for confirmation of her doctrine, even until his day standeth still upon miracles as great, and more in number then ever 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 justify falsehood, sin, and impiety; but also by them, to commend the actors of them before all ancient Saints.  
6 Whereof I will now gentle Reader give thee a taste by some few precedents happened in these latter ages of the world, 
Examples of false miracles in the Church of Rome.  as the books and public writings of the Church of Rome have left recorded to the world; which as they moved me to see mine own former over-credulous spirit; so have they not strengthened me in the true faith, whereunto through God's exceeding great mercy I am now arrived. And first for the justification of Garnets' innocency in the business of the Powder Treason: what a ridiculous invention is published, and hath been preached to the world by Costerus the jesuite in Brussels, upon the report but of a bare Letter from England some few years since, when I lived in Louvain, of a certain prodigious straw, in which a little blood hath made such a lively resemblance of his face, that as it is by his favourers reported (and with mine own ears I have heard it) it is one of the most stupendious miracles showing Gods love to their society that ever happened; & therefore since, that time one M. john Wilson the Author, as is said, of the English Martirologe, assuming unto himself Papal jurisdiction, hath canonised him for a Saint in heaven; who was put to death for concealment of treason against his King and Country, whilst he lived upon earth; Indeed I must needs confess it a stupendious work, which since the first appearance thereof in print, hath assumed not only one, but diverse shapes; for first at Louvain I saw it drawn with three horns of hair upon his head over his forehead, so that it appeared more like a monster than a man; I saw him at Antwerp after that drawn without those horns; yet a star shining in the midst of his forehead, in great glory: of which kind I saw many pictures in paper tendered by a jesuitesse woman, as she seemed by her habit and carriage, to be sold as the chief pictures then in request; since that time here in England I have seen a Latin book, in which another miracle (as it should seem) hath been added unto it, representing two Seraphines' under his beard, as it were, holding up his chin, that men might the better behold his glory. But besides all these transformations, one thing is most remarkable, which I have heard reported by divers, 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 glory thereof at all; I have spoken with some of those three kinds of beholders, who according to the measure of their eye sight, have told me as much; beside, at the first, the picture of this miracle was very small, but now it is greater, and perhaps it will carry yet a greater shape, and be the mother of miracles, increasing to the end of the world, and so surpass all the miracles done in Christ's time, which were not permanent, but transitory; about which if a man should ask the Author of Pruritanus that monstrous and athisticall libel, how so strange a miracle could be done, he would soon no doubt answer you according to his sacrilegious manner of applying the sacred Scriptures with the Devil: quia scriptum est: & maiora hijs facietis. Which words Saint Augustine expoundeth of the conversions of sinners by the ministry of Preachers, because the conversion of sinners is the greatest work of God. Now (beloved Reader) how could I with any reason give credit to this miracle,) howsoever at the first report I was over-credulous, when I observed the manner how it was carried: and if such reverend Fathers of the christian world, will stand in defence of it, and beknave better men than themselves, without regard to the magistracy, as I heard one principal Father do in Brussels in great choler & indignation against those that should gainsay it: I may (beloved) well call in doubt, & enter into a jealous suspicion of many other strange miracles, devised for the maintenance of untruth & falsehood by others of the Roman Church. Secondly, I remember an other strange miracle, had it not proved false, for the great credit of the jesuits, and their holysocietie in Persia. Not long before the discovery of the Powder treason, there was dispersed by them among some of their Catholic friends here in England a little Pamphlet in the French tongue, reporting the miraculous conversion of the King of Persia, 
The miracle of Persia.  by one Campion a jesuit and Englishman, that dispossessed one which had a devil, who commanded the devil at his departure out of the body, to give a sign thereof, by striking down the top of a steeple; whereupon followed the King's conversion, with many of the nobility to the Roman faith, with liberty to preach it publicly, and to build up Churches and monasteries throughout all his Dominions. Which of many here in England was believed to be true, especially by a friend of mine, unto whom that Pamphlet was sent, who requested me to say mass in thankesiguing to GOD for so great a benefit; but in the end, that jesuit who sent the Pamphlet, gave out, that it was but a thing, devised by French Huguenots, to disgrace their society. What strange devices are these? What hateful illusions wherewith honest sincere souls are made gulls, through deceitfulness and devilish policies, using all things for nothing but their own ends; I can not but now smile at myself, to remember the plain sincerity of my heart, in believing this pretty invention, and with how thankful a mind I offered up the sacrifice of the Mass, with a  and silent wish, that God by the like means would procure the conversion of England.  
7 Thirdly, 
Other pretended miracles in the Church of Rome.  I will not omit here to call to mnind two strange miracles, invented 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. james Church in Antwerp in the Lent time, some five years since, by a Capuchin Friar, and affirmed to be such an evident truth, that no just exceptions might be entertained against it, before a great assembly and confluence of people, 
Of one that roasted her child.  with many particular circumstances of place and persons, which made it carry the more likeliehood of truth with it; and since that time, I know where it hath been related by the Provincial of the Franciscans here in England. The story in brief is this in effect. A certain Gentlewoman there was in a town in Sicily, some few years since, that longing much to taste of the flesh of her own child, and yielding foolishly by the devils suggestions to satisfy her desire, when her husband was from home, killed her child, and cut him into quarters; putting one part on the spit, to eat of it, and hanging the other parts upon hooks b in the kitchen; at length the husband came home & wondered to see what a 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 killed; he forthwith in a great rage went unto her, & threatened to kill her; whereat she being both sorry for her son, and afraid of her husband, falling upon her knees, entreated him for God's sake, and the honour of S. Francis, that at least, if she must needs die, he would give her leave to repent her sin, and to say her prayers, commending her soul into God's hands, and then to do his pleasure; which he granted: and she praying very earnestly to S. Francis, to whom she was much devoted, at length, ending her prayers, desired him to go with her into the kitchen, and if he saw not his child alive, then to execute his pleasure. O horrible and unheard miracle, or rather mendacium! She took the parts of the child, aswell that on the spit, which was more than half roasted, as the rest, & put them together upon the table, and by the merits of S. Francis, they all joined togehter, the child revived, & came to the same state as before; so she obtained again her husband's love, and be beheld again his dead child: S. Francis merits hereby exalted, and therefore the conclusion must needs be unhappy, that man that will not pray to S. Francis. Gentle reader, if you have more faith than I, you may believe this miracle, if you be piously affected, you cannot (as the Franciscan saith) but believe it, and wholly offer up all your prayers to holiest S. Francis, the chiefest Saint in heaven.  
8 But if you cannot give 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 belief. In the time that S. Francis dwelled in the city of Engubi, there was within the territory of the same city, a certain terrible wolf, of mighty bigness in body, & most fierce in the rage of his hunger, that did not only devour beasts, but also men and women, insomuch that he kept the citizens in such fear, that when they went forth of the City, they went out armed as if they had gone to the wars, 
How Saint Francis tamed a wolf.  and hardly could they so scape from being sorely bitten with his sharp teeth, if they chanced to meet him, so that scarce durst any go alone out of the City gates for fear of meeting him. But God determining to make manifest unto the same Citizens the holiness of Saint Francis, when upon a time he was in the same City, moved the Saint with a charitable compassion of their misery and vexation to afford them help. Whereupon he purposed to go and meet the Wolf, unto whom the Citizens said; Take heed father Francis, go not out of the City, for if you do, the wolf which bath devoured many, will also devour you. But Saint Francis not dismayed with their words, but hoping confidently in Christ's assistance, who commandeth the spirits of all flesh; went forth of the City with his companion, not with buckler or helmet, but armed and defended with the sign of the holy Cross. Thus the holy father being confidently out of the Town, and many looking on from such places as they had climbed up to expect the event; the terrible wolf eftsoons with open mouth ran to Saint Francis and his companion, against whose fury the good Father opposed the sign of the Cross, and so through God's power, kept back the wolf both from himself and his companion, stopped his course, and shut his mouth, and further said unto him; Come hither brother wolf, and in the behalf of Christ jesus I command thee, neither to hurt me, nor any other. Whereupon forthwith inclining his head upon the ground, he prostrated himself at the feet of the holy Saint, as gently as a Lamb. To whom thus prostrate, Saint Francis said: Brother wolf, thou dost much hurt in these parts, and hast committed many horrible and grievous crimes, destroying the good creatures of God without all pity or mercy, and thou dost not only destroy unreasonable Creatures, but which is a mere madness in thee, thou dost devour men who are created to the similitude & likeness of God; therefore thou art worthy to die a most violent death like a most notorious Thief and Murderer, for the which, all do justly exclaim and murmur against thee, and the whole City is thy Enemy. But Brother Wolf I will make a peace between you and them, upon condition thou hurt them no more, and they also shall, forgiving thee all offences, not hurt or prosecute thee, neither shall dogs bark at thee. Which the Wolf seemed kindly to accept by the gestures of his tail, ears, body, and inclination of his head: Unto whom S. Francis again replied. Brother Wolf, since it pleaseth thee to make this peace, I promise thee I will procure that thy expenses and necessary victuals shall daily be given thee by the Citizens, so that hereafter thou shalt never be hungry in excess. For I know that the evil thou dost proceedeth from the fury of thy hunger. But brother Wolf, since I obtain thee so great a benefit, I will have thee promise me never to hurt either Man or Beast: dost thou promise me this? The Wolf then made an evident sign by the inclination of his head, of promising to perform that which the Saint required, and imposed upon him. But brother Wolf then said S. Francis, I will have thee upon thy credit to assure me, by giving me thy faith and promise, 
A good jest.  that I may evidently believe what thou promisest. So S. Francis holding out his hand for assurance of his promise, the Wolf lifted up his right forefoot, and very softly and gently allied it in his hand, so engaging his credit to him by the best sign he could; then again S. Francis said, Brother Wolf I command thee in the name of our Lord jesus Christ, now presently to go along with me into the City without fear of hurt, to conclude this peace with thee and the City: whose command the wolf obeyed, and accompanied him very quietly into the City like a most mild Lamb, which put the Citizens, that saw it, in a great wonder, and the report thereof was instantly spread over all the Town, and all Men and Women, young and old, flocked thither where S. Francis was with the Wolf. 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 sins of the people, and how much more dangerous was the consuming flame of hell, which shall everlastingly devour the damned, than the madness of a wolf, which can but devour the body, and how dreadful it is to be drowned in the gulf of hell, since so great a multitude of people were so much kept in fear by the peril of one little beast. Return, return, therefore D. B. to our Lord, do worthy penance, God will deliver you from the present danger of the Wolf, and from the future danger of hell's devouring fire. And then said further, mark me well beloved, my brother Wolf who standeth quietly here before you, hath promised me, and hath also given me assurance of his promise upon his credit, to make peace with you, and never to hurt you in any thing, upon condition that you shall also give your promise to maintain him; & I for my Brother Wolf will be surety, that he shall firmly observe, and faithfully keep this covenant of peace with you; with that all that were there cried out aloud, promising always to cherish and feed the Wolf. And S. Francis in the presence of them all, said, and thou brother Wolf dost thou promise to hold peace with them, and that thou wilt hurt neither Beast nor Person of theirs? then the Wolf made show of promising to keep peace, by falling upon his knees, inclining his head, and other gestures, of tail, and ears, full of blandishment; Saint Francis then said: But brother Wolf, I will have thee now before all here present to give me assurance of thy promise, as thou didst without the gate, and that thou wilt keep this peace, and that thou wilt not offend in the surety made. Then the Wolf lifting up his right forefoot, made promise in the hand of S. Francis his surety, in the sight of all, whereupon there was such admiration and joy of all, as well for the devotion of the Saint, as for the newness of the miracle, as also for the peace between the Wolf and the People, that all gave thanks unto God, praising Almighty God, who by the merits of his Saint had delivered them from the mouth of the fierce Beast, and restored them quietness and safety from so fearful a vexation. 
An honest Wolf.  Now afterward the Wolf always kept his promise, and conditions ordained by Saint Francis, and living in the City two years, going up and down from door to door, begging his food without hurting any, or being hurt of any, was lovingly cherished and fed of all, and which is more strange, there never did Dog bark at him. At length the Wolf died, and the Citizens were very sorry for his death, because the continual sight and presence of the Wolf, did marvelously renew in them the memory of Saint Francis virtue and sanctity. I noted this Miracle related by such Authors, as a thing not only ridiculous to any judicious Hearer thereof, but as also most erroneous in the circumstances; as namely where Saint Francis telleth the Wolf of his horrible crimes committed, against Men and Beasts; and telleth him further that because he devoured men created to God's similitude, and that therefore be was worthy to die like a Thief, and Murderer: whereby it seemeth he insinuates that a bruit beast, doing that which is natural unto him, committeth sin, which can not be sin unless it be voluntary; and that this humble Wolf was so intelligent, as that he knew man to be created to God's similitude and likeness; therefore a fit miracle for Fools 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 pretty as this, to show the power of this Roman Canonised Saint, as well over Birds as the Wolf: I have read that Saint Francis when his Preaching was despised by the Romans, went into the fields, and there charged the Crows and Kites, and Pies, to listen to his doctrine, which they did for half a day without any noise or chatting, and thus he did for three days together. A man could not well say of these humble Auditors, Beati qui audiunt verbum Dei, & custodiunt illud; Blessed are they that hear the word of God and keep it. Neither will I here omit an other miracle wrought upon one Friar Francis, a follower of the noblest Saint Francis, who celebrating Mass found a Spider in the Chalice, 
Conformit. Sancti Francis.  got into the blood of his Saviour, and did not take him out, but drank it up together with the blood. Who afterwards rubbing his shinne-bone, and scratching where it itched, that Spider came whole out of his leg, and did him no hurt. O most ridiculous miracle! what could be the end of it? was it because he did against the Rubic of the Mass, 
See the Missal.  which commandeth the Spider to be burnt? or might not that Spider be suffered to abide aswell in the body of so holy a Friar, as in the blood of Christ? But the Church of Rome is full of like miracles. Pretty is that which is recorded by Gregory the Great, as the Papists say, who writeth that when Pope john had road on the horse of a noble woman, the horse would not any more endure a woman upon his back, no not his old Mistress; A wise horse no doubt. Now when I considered these and many other ridiculous miracles recorded by the learned of that Church, which neither confirm any truth, 
The strange example of the Papistical Doctor of Paris. Catechishist cap 10. tit 4 part. 2. Fr. Put. in vita S. Pr. joan. 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 glory of their Saints in simple men's judgements, I could not but much lament at my former folly in being too credulous unto them. Yet one I can not but relate more, because in my judgement it rather overthroweth the faith of Rome, than establisheth the same; the story is this and not be gainsaid, as the Papists hold, by any, so authentical are the proofs 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 exterior life, so far forth as men could judge, who departed this world, without the administration of Sacraments. 
Anno 1086  And whilst the Dirges and prayers of the dead were singing, when they were come unto the fourth Lesson, which began Respond mihi, Answer me: the deceased man, who lay upon the Hearse, lifted up his head a little, in such sort, that every one there present might see him, and with a horrible and fearful voice he cried out aloud, justo Dei judicio accusatus sum, I am accused before the just judgement of God: Which words having spoken, he laid himself down again in his coffin. Whereat all the assistants admiring, determined to defer his burial till the next day; when, thinking to perform the exequys, they came again to that passage afotesaid of the office of the dead, he suddenly rose up again, and cried out with a loud voice, saying, justo Dei judicio iudicaetus sum, that is to say, I am judged by the just judgement of God. Whereat the assistance were strucken again into a great admiration, and much more astonished than before, to behold so dismal and hideous a spectacle. And although he had then declared himself to be accused and judged by the just judgement of God, yet it was not manifest by these words, that he had yet received sentence of damnation, insomuch, that yet it ressed for them to interpret and hope the best; and therefore they thought it good to defer his burial till the third day. Whereto very early the next morning all the town flocked together, being desirous to know the event of so strange, rare, and fearful a judgement of God: when having begun again the office of the dead, and coming to the same passage above specified, he raised himself up the third time, and to the great horror of all the standers by, he said, justo Dei judicio condemnatus sum; that is, I am condemned by the just judgement of God:  
Therefore 
Parcite funeribus, mihi nil prodesse potestis,  
Heu infoelicem cur me genuere parents,  
Ah miser aeternos vade damnatus ad ignes:  Which verses may well be Englished in this sense, 
O spare vain prayers, with outward shows of peace,  
Your Dirges yields no comfort to my soul:  
Ay me accursed, from hope of joys I cease,  
God's judgements just do all your prayers control.  
Why did my parents ever foster me,  
A damned wretch, and hellhound for to be?  
Ah cursed me, thus to provoke Gods are,  
And to be doom'de to ever lasting fire.   
Who is there that cannot be astonished to hear, that a parsonage, who living amongst men, was esteemed for a holy and perfect man, should be condemned by the just judgement of God? This Doctor, by the common suffrage of the Church, being found unworthy of Christian burial, was interred in a profane place. But this rare miracle occasioned many to correct & amend their lives. Whereat Bruno, with others, were so much terrified, that they framed a more strict order than ever was before, termed Carthusians, that by the strictness of that life they might be the better prepared for the strict judgements of God. In the consideration of his miracle, if it were true, and no hypocritical cunning used therein, I cannot conceive, but that it makes more against the faith of Rome than for it; of which profession this Doctor, whilst he lived, 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 howsoever he might be deprived of outward means, or help of the Sacraments, yet it is to be presumed, that at least, in voto Sacramenti, he would excite himself, as much as lay in him, to be penitent for his sins. And it is to be thought his Holiness would not permit him to be negligent of that which lay in his power to perform. And lastly, since there is no cause registered of his damnation, but known only to God, he being both a professor and teacher of the Roman faith, it may as well be presumed (so far as man, for his soul's benefit, may enter into God's secrets) that God showed this extraordinary judgement, to manifest to the world, that though his life was never so good in the sight of the world, or his learning so great, yet where true faith is wanting, no salvation can be attained, and that therefore the Roman 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 lived and died therein.  
11 But now I will relate another miracle which much astonished me, making me stagger, 
The strange delivery of Traianes' soul out of hell fabulous and most uncertain.  and was never able to find a good answer for it, which was the strange delivery of Traianes' soul out of hell by Saint Gregory's prayers for him: which how repugnant it is to the very true doctrine of the Roman Church itself, is clear 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 been recorded always by the Church of Rome; and yet of late, by Baronius and Bellarmine, it is reputed a fabulous narration: Whereupon I infer, that if after so many ages recording and belief, it prove but a fabulous thing, a man may as well suspect all the rest that seem of the like nature, notwithstanding he be learned that recordeth them. What erroneous 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 read, that they will sooner make a man laugh in reading them, than give any credit at all to them. So in confirmation of the real and substantial presence of Christ's body in the Sacrament, there is a pretty tale recorded in the life of Saint Anthony of Padua, of whom it is recorded; 
S. Anton. in sum. hist. 3. p tit 24. c. 5. ff. 2.  That a certain heretic promising to be of his religion, if his Mule after three days restraint would go 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 provender which he would provide for him. When the day was come, the Mule being brought forth by his Master, and the Eucharist by Saint Anthony, he staying himself a little, said; O thou brute beast, in the name and power of thy Creator (whom I unworthy wretch do hold truly in my hands) I charge and command thee, that forthwith thou come humbled before him, and do him honour and reverence as thou canst, to the end that the perverse obstinacy of heretics may know hereby, that every creature is subject unto him, whom the Priestly dignity daily handleth upon the Altar. Which speech being ended, the hungry beast forsook the provender provided, which the heretic had set before his eyes, and went forthwith unto the Sacrament, kneeled down before it, and humbled down his head: which the people admiring, praised God, saying; We have seen this day marvelous things: which the heretic seeing, repenting him of his fault, abjured his heresy, and embraced the true Catholic saith. No less remarkable is that which is reported of a certain 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 devoted much to the virgin Marie, prayed often unto her, to be delivered from this doubt: Who being one day at Mass, the Host, before the saying of the Pater noster, was gone out of his sight; whereof as he was in a great amazement, the virgin Marie appeared unto him, holding her son jesus betwixt her arms, and said unto him; This is he whom I brought into this world, this is he whom you have consecrated, this is he whom you have held, and touched with your hands, and showed to the people to be adored, which you eat and drink in the Sacrament: behold here I give you my Son, with reverence and devotion to be received of you: and so as she presented him unto him, he changed at that instant again into the form of bread, whom he received, and so his doubt ceased. Here you see (courteous Reader) strange miracles alleged by the Papists, in confirmation of their doctrine: one while the bread is unseen, then Christ and our Lady, and then again the form of bread, another while a Mule forsaking his provender, to adore God in the Sacrament; whether these be not such signs, wonders, and great prodigies as may seduce the elect, if it were possible, I leave to the holy Ghost, to inform you the truth, saying, Nolite eis credere, believe them not. And one more yet I will relate unto your memory, which hath been wrought of late years, and may be esteemed for a notable lie. 
Till. Bred. 7. Col. sac. c. 7.  There was a certain Caluinist that married a Catholic woman (that is, Papist) that long endeavoured to induce her to hear a Caluinist Minister preach. The wife, after she had a long time contradicted him, was at last constrained to go, by the rigorous speeches and threatenings of her husband; yet did she first acquaint her ghostly father there with, who advised her to obey the commandment of her husband, and to go only once to the said Sermon, yet with condition to go first to Confession and to the Communion. The woman having performed the advise of her ghostly father, strengthened with the Sacraments, went to the Sermon; and she was no sooner entered, but the Preacher became as silent and mute as a fish, yet said at last, after a little pause, Here is some body present that hath eaten of the bread of Papists, which is the cause that I will now give over preaching, hoping to make recompense another time. The husband who was present, seeing the Preacher, 
A pretty fiction to disgrace Caluinists.  by God's permission, to become silent, and disabled to prosecute his matter, for the presence of one that had received the holy Communion; who being returned home, inquired of his wife, whether she had not received the Communion that morning, or not, she without dissimulation answering yes, her husband suddenly knew, that this doctrine of the Caluinists was false and accursed, in that being placed with the light of the Sacraments of the Catholic Church, it withered so, and came to nought: whereupon presently he made a good fire, burned all his books to powder and ashes, and became himself a child of the Catholic Church. In which miracle first I observe, that the ghostly father of this woman gave her leave, for obedience to her husband, to go to the Church of Caluinists; which, how it can hang with the doctrine of Paul the fifths Breve, who showeth it unlawful for English Catholics to go to the Churches of Heretics, viz. of all Caluinists and Protestants, that are so in his judgement, unless it be said, that the Church of Rome holds one doctrine of faith lawful at one time, that is not lawful at another time, I should be glad to be resolved. But this I observe to proceed from God's providence, that the inventors of these and the like miracles for the confirmation of their doctrine in one point, doth often in some circumstance or other show such ignorance or falsehood that discovereth them, either not to approve the matter they intent, or else runneth into some other error less tolerable, showing them most plainly to be such signs and wonders as Christ giveth a Caveat of them, Not to be believed. Many other miracles I might here insert, but that I will not be too tedious in such idle tales, fit to be told amongst children as fables, than to any men of more ripe judgement; yet are they amongst the Clergy of Rome of such account, that their Sermonists are stuffed with them; as may be observed in jacobus de Voragine, johannes 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 observe one thing by reading of their lives of Saints, that many miracles which were authentical for many hundred years past, are now grown to be Apocryphal, as may be seen by comparing the ancient lives of S. George, S. Katherine the Queen, and others, with them, as they are of late years corrected and written by Lipeloo, following Baronius and other writers of the same kind.  
12 Now therefore to draw near my conclusion: 
My conclusion about miracles.  what fruit could I better gather, upon the due observation of Christ's warning unto the world, Not to believe such miracles, than that the Church of Rome cannot be the true Church of God, that either winketh or authorizeth infinite numbers in the same nature as these are of, which I have already recorded out of her own Writers: for which cause, I could not but abandon her Communion, and fly to that Church, which like a faithful Spouse resteth contented with the former miracles where with Christ's Church was begun, and chiefly relying upon the holy Scriptures, and the ancient doctrine of the Primitive Church. Yet is not my opinion in this point of miracles so to be understood, as that I do think no true miracles at all shall ever be done in the declining age of God's Church; but I would have it known, that my judgement is, that none are to be believed which are pretended to be done in confirmation of new doctrines, not taught in the Scriptures, not known to the ancient Church, because it is most evident, that Christ hath forbidden all belief of them, and therefore not to be esteemed of otherwise, than as of illusions of Satan, wherewith to enchant souls, and to make them believe lies in stead of truth and verities. Oh what a misery is it to see how many simple, sincere, and over-credulous Christians are cozened with these deceits and illusions of the Devil, and the true marks of Antichrist! Let me therefore entreat thee courteous reader to remember the predictions of these signs and wonders above mentioned, forespoken of by Christ, S. Paul, and S. john, and not so fond to be lead blindfolded to the eternal destruction of thy soul by too much credulity. Be not like the Scribes and pharisees, seeking after signs from heaven for the faith, lest you prove one of those that are termed by Christ a wicked and adulterous generation.   

CHAP. X. Containeth an observation of the great hypocrisy of false Teachers forespoken of in the holy Scriptures.  
AMongst the many testimonies recorded in holy Scriptures concerning false Teachers, 
The hypocrisy of false teachers showed in the Scripture.  by which I might further discover the erroneous doctrine of the Church of Rome, and make comparison of her doctrine with other reformed Churches: the next which represented themselves, were such places as describe the dissimulation and hypocrisy of false Teachers, and invite men to take heed of them, & to prevent all their dissimulations, and impostures, by which they seduce simple souls from the knowledge of truth, & lead them by cunning art of words to follow leasings and false Gods. This I noted first out of Christ's words, describing the manner of Heretics coming, and giving a preventing Caveat to take heed of them, 
Math. 7. vers. 15  where he said: Attendite à falsis Prophet is qui veniunt ad vos in vestimentis ovium, intrinsecus autem sunt lupi rapaces; Beware of false Prophets, which come to you in sheeps clothing, but inwardly they are ravening wolves: as if he should say, take heed of the hypocrisy of those Prophets who seem to be one thing, and are an other, of whom S. Paul saith: 
Rom. 16. vers. 18.  Per dulces sermons & benedictiones, seducunt corda innocentium; With fair speech and flattering they deceive the hearts of the simple: who in another place speaking of the heretics of latter times, saith. In hipo crisi loquuntur mendacium, 
1. Tim. 4. vers. 2.  & cauteriatam habent conscientiam; Who speake-lies through hypocrisy, having their consciences burned with a hot iron. Further, Christ dehorreth all from hypocrisy, when he said: 
Math. 5. vers. 20  Nisi abundaverit institia vestra plus quam Scribarum aut Pharisaeorum, non intrabitis in regnum coelorum; Except your righteousness exceed the righteousness of the Scribes and Pharisees, ye shall not enter into the Kingdom of heaven.  
Now how the injustice of the Pharisees was a fourfold Hypocrisy, is also plain by the Scriptures. 
The Pharisees fourfold Hypocrisy.  The first consisted in external righteousness without internal, 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? Ye Pharisees make clean the outside of the cup, and of the platter: but the inward part is full of ravening and wickedness. Ye Fools, did not he that made that which is without, make that which is within also? And again, 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 justi, intus autem pleni estis hipocrisi & omni iniquitate; Woe be unto you Scribes & Pharisees Hypocrites: for ye are like unto whited tombs, which appear beautiful outward, but are within full of dead men's bones and of all filthiness. For so are ye also; for outward ye appear righteous unto men, but within ye are full of Hypocrisy and iniquity. The second consisted in an external holiness also, but preposterous and defective, because they were scrupulous in trifles, & large, or of no conscience, therefore Christ said unto them: Vae vobis Pharisaeis, 
Luc. 11. v. 42.  qui decimatis metham, & rutam, & omne olus, & preteritis judicium & charitatem Dei; Woe be unto you Pharisees, for ye tithe the mint and rue, and all manner herbs, and pass over judgement and the love of God: or as S. Matt. saith: 
Math. 23. v. 23.  Et reliquistis quae graviora sunt legis, judicium & misericordiam & fidem; And leave the weightier matters of the law, as judgement and mercy & fidelity, The third hypocrisy of the Pharisees was verbal, not real, a feigned, not a true observation of God's commandments, which Christ taxed in them, saying: 
Math. 23. v. 3.  Quaecunque dixerint vobis, etc. Whatsoever they bid you observe, that observe and do; but do not according to their works; for they say and do not. And again: If you be the children of Abraham, do the works of Abraham. The fourth hypocrisy of the Pharisees was vain glorious, who in all their actions of religion sought the glory and praise of men, Christ saying: 
Math. 6. v. 5.  They fast and pray,  videantur ab hominibus; That they may be seen of men: from all which fourfold hypocrisy, wherein consisted the unrighteousness of the Pharisees, Christ dehorteth all Christians by a motive of heavenly bliss, saying as before: Unless your justice abound more than the Scribes and Pharisees, you shall not enter into the Kingdom of heaven.  
Hence it followeth, that in what Church soever a proper resemblance of this Hypocrisy is found, 
The hypocrisy of the Church of Rome.  there may we well presume the false Prophets to be, which Christ biddeth us beware of; and therefore since I observe it abundantly to appear in the present Church of Rome, the Teachers of that Church, as false Prophets coming unto us, are the revenous wolves in sheepskins, whose justice doth no less abound then that of the Scribes and Pharisees, which will keep them from entering into the Kingdom of heaven. For so long as I have been in that Church, I have seen much external righteousness, as long prayers, 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 novelties crept into that Church, and without charity, the inward life of the soul; whence it proceedeth that there is much dissension amongst all sorts, many divisions amongst the learned, many backbitings amongst religious persons, many wrongs and injuries offered without conscience, much violation of moral honesty and civility, envy amongst most, detraction amongst all, wicked life without measure, rash judgements without any consideration, lying reports against one an other, traducing of one the others reputation, by writings, by words, by secret complotments, and machevillian devices without all fear of God, or love of honesty.  
Religious men are poor in the outward show of their profession, 
Once ascertain Capuchin said (as a jesuit hath related) when one said that the jesuits and his Order proceed well together that the cause was because the jesuits desired to have all and they desired to have nothing.  but who abound more in common than the landed Monks, and well moneyed jesuits? They are chaste in the outward vows, but many of them most lascivious in heart, as by the one Author of the Pruritanus, may be judged of many beside; Who more blindly obedient in outward profession, than religious men to their Superiors, and who more rebellious or treacherous to their Princes? Garnet, Oldcorne, and others of their ungodly society can witness this. It carried a goodly show and face of virtue, for a certain jesuit to confine Sir Euerard Digbie within the compass of two chambers, carrying the resemblance of Hell and Heaven by the outward furniture, and pictures, wherewith they were adorned, for his spiritual exercise, and the better settling of his life in virtue by holy contemplations. Herein appeared the garment of a sheep; but the corruption of unrighteousness, and Pharisaical injustice, appeared, in that the aforesaid holy Father who lived openly in his house like a Gallant, following his play, and other recreations, and free conversation with others in the house, whilst the Knight was shut up 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 have harboured in their hearts that festering corruption of the powder treason, the memory whereof will be odious and hateful to all posterity. Herein appeared the ravenous Wolf, so clad in a sheeps garment.  
When Parsons the jesuit sent money from Rome to Master William Alabaster in show of love and charity, 
Parson's notorious hypocrisy to divers.  inviting him to come thither, as though he would there have done him some great favour, no man would have thought but this good father had had a heart of true burning charity, in tendering the good of the honest Gentleman, who was banished out of England for professing the Roman Faith: Herein appeared the garment of a sheep: but afterward when the said Gentleman not suspecting any guile under the cloak of a religious profession, arrived at Rome, and by the means of this holy Father was committed to the Inquisition where he was kept some month prisoner, upon pretence of a book which he 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 Church's censure in all points taught therein, like a sincere child of that Church, as than he was, and like a true Israelite without fraud or guile: herein appeared the ravenous Wolf in a sheeps skin. What a wolvish disposition may it be thought this man bore to his Majesty and the State, who were of a contrary religion to him, since he appeared so cruel to one that professed the Roman saith; that suffered banishment for the same; that for zeal to that Church left the way he was in to preferment at home, and found little charity or kindness abroad? When the same good father further would profess great desire of the Secular Priests good proceed here in England; when he would compassionate other men's want of charity in disgracing the good Fathers of his order, with some personal imputations, saying, it was an uncharitable part for any so to discover any man's imperfections; herein appeared the garment of a sheep. But when publicly he read a letter from England amongst the Scholars at Rome, disclosing the horrible sin of one William a Priest, that had many years lived too familiarly with a Tailor's wife, whereof the Tailor having notice, carried a dag under his cloak up & down London streets to shoot him to death, for so sacrilegious and adulterous an act: and this, as he said, was an earnest Appellant; at which time four of the Appealants were in Rome to prosecute the Priest's cause against the jesuits, & M. Blackwel, of which charitable report, I being then a Student of that College, was myself an ear-witness, yet could I never since upon diligent inquiry understand any such story to be true of any Priest in England: and therefore herein appeared the ravenous Wolf. When Doctor Richard Smith went to Rome some few years since, to compose some good order for the government of the secular Clergy, and freedom from the jesuits domineiring sovereignty over them, that by absolute disclaiming intercourse of consultations with them, the State might not have a just cause to involve them in the true imputation of any participation with the jesuits practices; this religious and Christianly resolved Robert Parsons said he desired nothing more than peace, and would not be 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 he and another Priest devoted unto him, presented the book which the said Doctor writ against master Thomas Bell, into the Inquisition, there to be examined, taxing it to contain dangerous propositions against the Pope's authority in Temporalibus, notwithstanding the whole book is written in defence of the Roman Catholic saith; herein appeared the disposition of this ravenous wolf: but the book cleared itself, and the Author got commendations for it.  
4 Many the like testimonies of the Roman hypocrisy could I produce, which must not be marveled at in the members, 
The hypocrisy of Popes described.  since it appeareth more manifessly in the chief head, the Pope himself, who is described by Saint john; 
Apocal. 15.11.  To have two horns like unto the Lamb, but to speak like the Dragon. Where Lyranus saith; They are like to the Lamb, that is, Christ, whose two horns are the two Testaments. 
Lyra. in Apoc. 13 Primas. ibid.  And Primasius; He will endonour to make the two Testaments agreeing with the Lamb, after the manner of the Lamb to agree with himself, yet is he said to speak as the Dragon, because he will deceive those whom he shall seduce, by the hypocrisy of feigned truth. For he should not be like unto the Lamb, if openly he should speak as the Dragon. Now he feigneth the Lamb, that he may invade the Lamb, that is, the body of Christ. So likewise he, whosoever he be, that is Author of the ordinary Close, apply the same note of hypocrisy to the whole multitude of Antichrists consorts, when he saith; They shall feign themselves to have innocency, 
Gloss. ordin. ibidem.  and a pure life, and true doctrine, and the miracles which Christ had, and gave unto his. Whereby it is apparent that not only the Bishop of Rome, but also his precursors and consorts shall be notorious in this note and mark of hypocrisy and dissimulation. This may seem probably apparent, if we remember the letter that was sent by Garnet some few months before his trouble to master Blackwell, signifying from father Aquaviua the General of the jesuits, that his Holiness gave order that all Catholics here in England should behave themselves quietly and dutifully towards his Majesty, without giving offence, or raising any tumults about matters of religion: which some thought to have been by reason of the commotion that happened in Wales about that time, whereof perhaps the Pope might have some inkling; yet I find that men of farther reach, observing the success of the intended powder-treason following soon after, have observed that that letter which master Blackwell should have spread amongst Catholics, was but a cloak of the secret designment 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 Aquaviua were either expressly, or circumstantially made acquainted with that business; nay moreover myself strongly urging against one the unlawfulness of the powder-designement, he wished me to be silent, for it was more than probable that the Pope knew well thereof: and in speaking against it I should but cause the jesuits to disaffect me and do myself no good. Hereupon I grew silent, and thought the more than of such horrible hypocrisy, for that some reported that both the Pope and Cardinals had spoken publicly against it, which me thought could not hang well together without some intolerable hypocrisy; especially considering that Greenway by the Pope was not only suffered to live in Rome, but also exalted even before the Pope's face to the dignity of being one of his Penitentiaries appointed publicly to hear confessions in S. Peter's Church in Rome, and Gerard likewise suffered to live quietly in Flanders without check or control by any man, who made such deep protestations to one master Buckland Priest, upon his salvation, that he had no ways notice of the powder-designement, that as I heard the said master Buckland say, either he must needs believe him to affirm a truth, or else that he was as great an hypocrite and dissembler as ever lived in the world. So like are the followers of the Roman Church to the first kind of the pharisees hypocrisy, in pretending outward holiness, whilst in their hearts they harbour most detestable unrighteousness. Therefore well did Saint Bernard describe Hypocrites, saying, that they were; Mordaces ut canes, dolosi ut vulpes, superbi ut leones; they are biting like dogs, they are guileful like foxes, they are proud like lions: for such will suffer no man's reputation to be untouched, but will tear it with their spiteful teeth; they are crafty as foxes, which tear in pieces the sheep of the best wool, and as proud as lions, for that they contemn all, disgrace all without regard to any man's person or dignity.  
5 Secondly, 
The second kind of Romish hypocrisy.  I have also observed the second kind of the pharisees hypocrisy, to be very abundant in the Church of Rome, which consisteth in a preposterous, and defective outward holiness, breeding scrupulosity in trifles, and largeness of conscience in matters of more moment. As for example, I find that for violating their custom & observation upon fasting-days, many will be exceedingly scandalised, but give no show of scandale-taking at the most wicked example of the powder-treason, or the traitors thereof, but rather by their silence seem willing to approve it, & to lament only the misfortune of their desired success. Others there are that will control and check any rash judgement even in trifles in others, who themselves without scruple or knowledge, or judgement, will not stick to lay the imputation of the powder-treason upon Protestants themselves, who should by Machiavellian complotments be the first contrivers of it, to draw Papists unto it, thereby to make them the more odious to the world. Again, the Church of Rome forbiddeth Priests to be married, which is lawful by the law of God: and whereas marriages betwixt kindred in the degrees of affinity are prohibited by the law of God, they suffer and permit, dispensing with men's consciences therein, as for example; that one brother may marry his brother's wife, which was allowed in this kingdom by the Pope; that the niece may marry her uncle, which hath been granted but to mean persons even of late years in Hamp-shire, by authority granted from the Pope. What can be more preposterous than to make a law which God never made, & in lieu thereof to disannul an institution which God hath made? Besides, the Popes themselves suffer some of the Clergy to profess external poverty, as the poor Capuchins, whilst themselves and others live in all pomp, jollity and pleasure, using all colours of holiness to enrich themselves, and to draw treasures out of all countries to fill the Exchequer of S. Peter withal. Who sees not most plainly that many deluded souls, whilst for the grant of indulgences yearly to this Church and that Church, they pay round sums of money into the Roman offices; they grow negligent in seeking pardon from God, and so never obtain truly pardon for their sins? what shall I say of their preposterous zeal in keeping holidays? I often noted that the days appointed in memory of Saints, are much more solemnly kept, than Sunday 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 children 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 observe the Church of Rome much also to exceed in this preposterous hypocrisy, and external holiness, without any order or rule.  
6 Thirdly, 
The third kind of Roman hypocrisy.  I have further entered into a deep consideration of the third kind of Pharisaical hypocrisy, which consisteth more in words than in deeds, more in shadow than in truth; Which I find without measure to abound, likewise in the church of Rome. For the Pope himself in words carries the style of servus servorum Dei, the servant of the servants of God, which is but merely verbal; for in effect his actions are all noted with pride, carrying the show of Lord or Emperor rather than of a Servant; 
Auent. Annal. lib. 7.  who as one writeth Dominus dominantium perde ac si Deus foret esse contendit; he striveth to be the lord of rulers, in as if he were God: and who seethe not this to be true that considereth his challenge of sovereignty even in temporals over all Emperors and Kings of the world? that beholdeth him carried upon men's shoulpers? that know how he maketh all Princes but his vassals to be deprived of their kingdoms, and all dignities, whensoever he thinketh it expedient, propter finem spiritualem, for a spiritual end, that is, for the good of the Church? that hath seen him attended upon by the whole College of Cardinals? whose intolerable pry was such, that a King of France finding him inexorable in the cause of Frederick, 
Math. Paris. in Henr. 3. His majesties speech in the Parliament.  Recessit iratus & indignans, quod humilitatem, quam speraverat in servo servorum minimè reperisset: he went away angry, and scorning not to find the humility he hoped for in the servant of servants: well therefore may his Majesty 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 stateliness of his Crown. In words likewise his Holiness is Vicarius Christi; but in his actions he seems opposite to Christ; as when he taketh away Christ's blood from the lay people in the sacrament. And that holy Pope showed himself but a bad Vicar, 
Balaeus in vit. Pontific. in Leo. 10.  that with a blasphemous and sacrilegious tongue called all the belief we have of Christ, Fabulam, a fable or tale. It is a verbal matter in the Pope to be called Petri successor, the successor of Peter: 
Platin. in Io. 10.  but it is a real true thing, that à Petrivestigijs discessit potestate seculari: he swerved from Peter's steps by secular power, becoming more like to Constantine than to Saint Peter; 
Bern. de consid. lib. 4.  nay rather like to Simon Magus in the sale of holy things, than unto Simon Peter in the free gift of them, who had neither silver nor gold, yet gave them freely in the name of jesus Christ. 
Acts 3. v. 6.  It is also a verbal matter for his Holiness to be called claviger regni coelorum, the porter or key-keeper of heaven gates; but it is a real thing that he leadeth many into hell; in the mean while a cave at is given, that etsi innumerabiles sectum animas due at ad infernum, nemo tamen illum judicet: 
Dift. 40. si Papa.  although he lead innumerable souls with him to hell, yet none judges him. No man may presume to say unto him, Curita facis? Why dost thou so? It is but a verbal 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 mortal sin to read and open other men's letters, unless he be superior to him that writeth them. But it was more than verbal, when a devoted follower of the jesuits went to the master of the Posts in Brussels, and there paid for a Packet of Letters, sent to a Benedictin Monk out of Spain, pretending that he was his friend, and affirming, that he would see them safely delivered to the party to whom they were directed: yet first he was so friendly unto him, that he opened the packet of Letters; went and showed them to the jesuite Legier in Brussels; and when all was done, caused them by the help and light hand of a trusty jesuited Lady, cunning both in opening and sealing, enclosed them up again so artificially, excepting one which was of greatest importance that miscarried; & yet by gulling a fourth person, sent them at length to the honest Monk, to whom they were directed. Is not this very courteous charity in the religious jesuite towards his religious brother of an other Order, professing with him the like evangelical Counsels of perfection? this is no hypocrisy, but courtesy. This is but kind charity, to pay for an other man's 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 business of the Benedictins affairs written from their Provincial in Spain, belike with them is but a part of friendship, nam amicorum omnia sunt communia; all things are common amongst friends. Fie upon this holiness of such a religions professor of evangelical perfection, thus peremptorily to intrude himself into his brother's secrets, thus uncharitably to abuse the love of his friends good natures, as to make them instruments of so unchristian incivility; and so wickedly against all justice and right reason to put the poor Monk to write again into Spain to his General, before he could proceed in the affairs of his Order: a good Machiavillian trick to take advantage of time; but certes no man can hold it an honest part in a religious man. Many precedents of this kind of Pharisaical hypocrisy might be alleged, but that I delight not to make long stay in the relation or thinking of such impieties.  
7 Lastly, 
The fourth kind of Romish hypocrisy.  the fourth kind of Pharisaical hypocrisy which I observe 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 supreme loveraignetie over all Clergymen and Kings, but the vain desire of his own glory and greatness in this world which all men should admire and praise? what should cause the jesuits more than other religious to seek the government of the secular Priests in the Colleges, but the glory of themselves, or the unsatiable desire of praise, as men that would be thought the chief and strongest pillars of the Catholic Roman faith in England? what sense or reason can move them, if they had any care of their own body and corporation to meddle in such a corporation, as is distinct from theirs, and in no points of evangelical perfection agreeing with them? But such is the providence of God, permitting their busy heads to be troubled so much with other men's affairs, that they lose all spirit of their pretended religious perfections, and setting still other men together at variance for their own vainglorious designments, they neglect the care of their own profession, hinder others, and breed a confusion in their whole Church of divided affections, which at last may be hoped will cause the utter ruin and desolation of the Papacy, that so the truth may prevail, and the tyranny of Antichrist come to an end, notwithstanding all their goodly pretences of doing all things, Ad maiorem Dei gloriam: which every good Christian aimeth at aswell as they. Now therefore of such hypocrites we may say with good reason: It were behoveful that these dregs of men were cut off and burnt, that with their filth they should no longer defile God's service: 
Polidor. Virgil. invent. l. 7. c. 5.  as Polidore Virgil said of others, pretending the same evangelical perfection, and much greater than these do.  
8 Now the due observation of this Pharisaical hypocrisy, 
The Roman hypocrisy a good inducement to make any man abandon that Church.  not to abound any where so much as in the Church of Rome, seemed unto me as a most probable argument to induce me to relinquish all society with her and her teachers, whereof myself was one; for if Christ bade beware of them, I should have been too disobedient to his command, if I should any longer have stayed myself in the communion of their Church; when I considered many Vas and woes pronounced by the Son of God to fall upon all kind of hypocritical pharisees, I could not but conceive a great danger in staying longer with them in the participation of their Sacraments, and in the doctrine of their Belief, which I found to be so much replenished, both with doctrine and works of hypocrisy, that I may truly say of the most esteemed of the Church of Rome, as a Doctor of Paris, who lived two hundred years since, 
Hemang de stat. eccles. p. 53.  spoke of Friars, saying; They are worse than the pharisees, ravenous wolves in sheeps clothing, who in words pretend the forsaking of the world, and in deeds with all possible fraud, deceit and lying hunt after it. The like unto these did Saint john Baptist call Genimina viperarum, the brood of Vipers, 
Matth. 3.  because inwardly they carried poison howsoever outwardly they glisteren in the vanity of virtues, and perfect zeal. And job seems prettily to describe them saying, 
job. 39  Penna struthionis similis est Herodii & accipitris, the hawk and stork surpass other birds in the speed of their wings, unto which the Struthio is like in feathers, 
Herodius.  but not in flight, because they can but move their wings to fly, yet never fly; even such do I find to be the false prophets of the Church of Rome, who by divers external actions seem to have their wings raised to fly, yet with their heart and soul they cleave to the earth, they forsakenot the world, taste only terrene things; there are like fishes swimming in their uncleanness, Wolves in their malice, Foxes in their craftiness, birds in their vainglory, yet do they transfigure themselves into the Angels of Light; dissembling mortification, 
2. Tim. 3.  to deceive the simple, and under the pretence of piety to take their prey; whom the holy Apostle Saint Paul calleth, Voluptatum amatores, magis quam Dei, habentes speciem quidem pietatis, virtutem autem eius abnegantes: lovers of pleasures more than of GOD, having the show of piety, but denying the power thereof: and therefore to be avoided, and wariness to be taken of them, as Christ himself forewarned.   

CHAP. XI. Containeth an observation of the fruits by which false prophets are to be known and discerned.  
BY the former observation of the false prophet's hypocrisy, 
A way for Papists to discover the truth.  which Christ teacheth to be avoided, I have in some sort been induced to behold the false pretended catholic religion of the Church of Rome, and to conceive what a zealous detestation a man of understanding aught to have of that faith and religion which is taught by such hypocritical teachers; yet when I considered further more particularly the means, which in the judgement of Papists themselves our Saviour teacheth every man to use for the discovery of them, much more have I beheld the corruption of the Roman religion, and been moved to beartier repentance and greater commiseration of poor seduced Popists here in England, who in a good sincerity and erroneous assurance of their religion, are ignorantly led by many of their teachers, into a wonderful blind obedience, not only to the temporal detriment of their states and fortunes, and hazard of worldly means for their posterities, but also which is worse, to the great peril of their souls everlasting ruin and destruction; for whose good also I have thought good to give them some means of redress, by explicating unto them the means discovered by Christ, wherewith they might help themselves, as also the manner of my proceeding in the consideration of this point.  
2 In my scrutiny therefore and search into the truth of religion and discovery of falsehood, 
False prophets to be discovered by their fruits.  I conceived nothing more important for the better success in my business, than to observe out of the Scriptures some probable way and means allowed of by the Papists themselves, by the which I might clearly distinguish betwixt false and true teachers, for that I perceived, that all pretend truth, pretend the church pretend Christ, pretend the salvation of souls, pretend the knowledge of Scriptures, yea and the falsest teachers carry the outward appearance likewise of good shepherds. And I found that Christ, who forewarned us to beware of the bad, hath also given us advise to hearken unto the good; and withalll, a good instruction, even in the judgement of the Romanists, how to discern and distinguish the one from the other, 
Matth. 7.  when he said; By their fruits you shall know them: do men gather grapes of thorns, or figs of thistles? Even so every good tree yieldeth good fruit, and the evil tree yieldeth evil fruits. A good tree cannot yield evil fruits, neither can an evil tree yield good fruits, 
Doctor Stapletons' explication of Christ's meaning.  every tree that yieldeth not good fruits shall be cut down and shall be cast into the fire: Therefore by their fruits you shall know them.  
3 For D. Stapleton a principal Romanist hath thus interpreted our saviours speech, saying; In this place the fruits by which heretics must be known, are neither some true things which they teach, neither are they always the works which they do, whether good or evil, but they are partly the heretical doctrines themselves, which are false and impious which are proper to every heretic, and of every arch-heretic properly invented; partly also certain ill works proper to heretics, and growing forth from the root itself of heresy: for such are their own proper fruits as have their own Authors and Parents.  
4 Concerning the first, 
Two ways heretics may be known by their doctrine. Ibid.  The faithful people may two ways know heretics from their own doctrines, as by their proper fruits; first by their doctrine generally received, namely, as if it be new and unheard, and otherwise than by the known rule of faith, which anciently they received, for so the Scripture exhorteth faithful people, when she giveth warning to beware of heretics; saying: If any shall evangelize unto you otherwise than you have received, let him be accursed. An other way by their false doctrine, an heretic is known as by his own fruit, when by the doctrine itself evil works are engendered, or when the doctrine itself leadeth men unto wickedness of life and manners, as at this day very many doctrines of other herotickes do.  
5 Concerning the latter, the evil works proper to heretics, and by which they may be known, as by their own proper fruits, 
How here tikes may be known by their works  are a certain pride not vulgar, but especial, against the present, and all ancient Doctors of the Church. Likewise an hatred not of this man or of that man, but of the whole Church, or truly of her superiors, pertinacy, anuy, inobedience, ambition, covetousness, and a singular kind of hypocrisy. And further, which useth to issue out of these-spoile and destructions of Churches, subversion of kingdoms and commonwealths, the dissolution of the whole people. These fruits of Heretics the Scripture teacheth, and all antiquity hath observed. So the Anostle; there shall be men loving themselves, haughty, proud, and having the show of piety, 
2. Tim. 3.  but denying all the power thereof; that is, the Gospel in their mouth charity in their tongue, hatred of the Church in their heart, sacrileges in their deeds, pride in their breast. Again; 
Rom. 16.  not serving the Lord, but their belly, by sweet speeches they seduce the hearts of innocents. 
2. Cor. 11.  And again, such false Apostles are crafty workmen, transfiguring themselves into the Apostles of Christ. 
1. Tim 4.  So unto Timothy, certain shall departed from the faith, attending to the spirits of error, and doctrines of devils speaking a lie in hypocrisy. 
2. Pet. 2.  Further, Peter; They shall make merchandise of you in covetousness with feigned words. And lastly, 
Titus 1.  Paul unto Titus; Teaching the things which behove not for filthy lucre's sake. By these fruits, wolves are known under the garments of sheep, and heretics under the title of the Ministers of the Word. 
De util. credendi, cap. 1.  Therefore Augustine defineth an Heretic thus; An Heretic is he, that either begetteth or followeth false and new opinions, for temporal commodity, and chiefly for glory and dominion sake. For every Heretic forsaketh the unity and faith of the Catholic Church, either for temporal commodity, or to get the praise of his name. By all which we see these words of our Saviour explicated not by any, but such a one as in all things favoureth the Roman church, to point out the right way to judge false teachers by: all which the more I duly observed, the more did I find just cause to forsake the Church of Rome, and to abandon all longer communion therewith.  
6 For first concerning their doctrines, 
The Bishops of Rome have been authors of many false doctrines. Sess. 24. Can. 3.  I have found the Bishops of the Church of Rome to have been the authors of many erroneous novelties. For Pius Quartus decreed at Trent that it should be lawful for him to allow those degrees to marry together, which God in Leviticus had forbidden, and to forbid those which God had allowed; this was ex Cathedra an heretical decree; who can excuse it? but this was not his heresy alone, for against true faith and belief many Popes have taught the like marriages. 
Summa Angelica verbo Papa. nu. 1.  Martin the fifth allowed one to keep in marriage his own sister. Of late years another Pope allowed King Henry the eighth to marry his brother's wife, in which case of affinity joannes Viguerius teacheth that the Pope hath no lawful power to dispense. And another Pope taught Emmanuel King of Portugal to marry two sisters. By which dispensations and doctrine, 
Osor de gest. Eman. lib. 2.  I perceived both heresy 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 heresy. Pope Steven the sixth decreed in a Council that such as were ordained Bishops by Pope Formosus his predecessor, 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 evil man: which tasteth flat Donatism. Pope Nicholas decreed that to baptize only in the name of Christ, is good Baptism, contrary to the decrees of Gregory and Pelagius. Pope Gregory decreed that a man might take another wife, in case his wife were so diseased, that she would not yield him the debt of marriage, the which saith Gratian is contrary to the sacred Canons, and to the doctrine of the Apostles and Evangelists. Marcellinus committed idolatry, and offered sacrifice to jupiter, Saturn, Hercules, and the Pagan gods, and was thereupon examined, and condemned by a Council of three hundred Bishops. Which story Baronius confesseth was from the beginning believed with a general consent, and kept in the ancient Martirologies and Breviaries of the Roman Church. Liberius who was Pope about the year three hundred and fifty, fell into Arianisme, subscribing to the unjust condemnation of Athanasius, whereupon Athanasius fell from his community, and himself as an obstinate Heretic, was deposed and cast out of the Church. Honorius the first, that was Pope in the year 626. was a Monotholite Heretic, whose heresy was, that Christ had but one will, and so withal but one nature: for the which the Church condemned him in three general Counsels; In which matter Caius against Pighius saith: 
Synod 6. act 4.12.13. Synod. 7. act. vlt. Synod. 8. act. 7.  How can Pighius clear him, whom Psellus, Tharasius, Theodorus with his Council at Jerusalem, 
L●●. liv. 〈…〉 p. ●lt.  Epiphanius and Pope Adrian affirm to have been an Heretic. And Dominicus Ban deriding Pighius, calleth it a jest, that now after nine hundred years Pighius can find all those wickednesses to be forgers. 
22. Pag. 91.  I have read that in the year 1408. in the Council of P●sa, consisting of a chousand Divines and Lawyers, they were feign to depose two Popes at once, Gregory the twelfth and Benet the thirteenth, 
●hcodor ●●c. meas. de 〈…〉 sum. hist 〈◊〉 3 〈…〉 cap ●. § 3. 〈…〉 Atten. ubi supra cap. 6. § 2. Sess. 11.12.  the tenors of whose deprivation calls them; Notorious Schismatics, obstinate maintainers of Seism? Heretics departed from the faith, scandalising the whole Church, unworthy the Papacy cut off from the Church. 〈…〉 Benet continued Pope still for all this, a second Council holden at Constance deposed him again, and declared that he had no right to the Papacy, commanding all men to esteem him as an Heretic, and Schismatic. The same Council deposed also another Pope for heresy, namely, john the three and twentieth, against whom it was proved, that he held and defended as his judgement, that there is no eternal life, 
Bian pag. 1384. Sess. 34.  nor no immortality of the soul, nor resurrection of the dead. Not long after the Council of Basil deposed Eugenius the fourth, 
See AEn. Silu. quaest Council Basil. lib. 2. apud Fascir. expetend. pag. 20. & inde.  Declaring him to be a rebel against the sacred Canons a notable disturber and scandalizer of the peace, and unity of the Church, a Simonist, a perjured wretch, incorrigible, a Schismatic, an obstinate Heretic. By which exampics of Pope's teaching false doctrines against faith, and notable heresies, I observed the Church of Rome to have been clearly deciphered, having such false prophets and teachers, as Christ speaketh of, easy to be discerned by the fruits of their doctrines, either taught, or professed, or both. And so this way of judging Heretics by their doctrine, makes exceedingly against the Roman Clergy, especially when I reflect upon all the novelties taught and confirmed even by Pope's approving them, as concerning the prohibition of Priests marriages, the toleration of the Stews and Brothelhouses in Rome and other places; adoration of the Eucharist, with the worship of Latria; with many others which I have before in the ninth Chapter showed not to be ancient, and consequently heretical, because they are new, and aftercome into the Church.  
7 Again, 
The corrupt and rotten fruits of Romish doctrine.  when I considered further the second way to judge 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 Roman teachers to be most corrupt and rotten, issuing forth of their doctrine; for what proceedeth from their dogmatical teaching the lawfulness of the Stews toleration, but too unrefrained a licence and liberty of sinning to all that are loosely affected? What greater incentive to sin can there be for lascivious persons, than assurance of place and persons, where conveniency and consent may assuredly be expected? Or what greater occasion to young persons prodigally to spend their temporal substance, and ruin their souls, then grant of such open passage to si●? What can more encourage poor minds to be dishonest, than permission to get themselves livings by dishonesty? As also what can more demonstrate the Pope's covetousness and insatiable avarice, than the permission of such offenders paying yearly tribute unto him for the free exercise of all filthy abominations?  
Again, what proceedeth from the prohibition of Priest's marriage, but infinite and almost innumerable sins against nature, as bestiality, Sodomy, unnatural evacuations, Incest, adultery, fornication, sacrileges, and a thousand other abominations, which abound in the present Church of Rome, whilst that lawful wedlock, and honourable bed which Saint Paul calleth undefiled, may not be permitted, nor commended, without imputation of incontinency, sacrilege, and filthy pollution, which is truly the doctrine of Devils, as Saint Paul termeth it. I omit to speak how many virgins have been deflowered, how many matrons dishonoured, how many monastcries perverted, how many good husbands wronged, how many widows abused, how many wilful abortments, how many slaughters of children, and other foul abominations committed by unmarried Priests; therefore though chastity and single life are both highly commendable and profitable to him that hath the gift to live so, yet the restraint thereof hath more disgraced the Church of God, then almost any one point whatsoever, making even sacred things to appear to the world deformed and full of such blemishes as will never be taken away. I have observed further also that the doctrine of pardons, for the release of temporal pains due to fins, either in this life or in Purgatory, annexed unto grains, medals, crosses, rings, and the like paltry things, which is a doctrine most currant in the Church of Rome, doth serve for the root & offpring of much covetousness and avarice, of much loss of time unprofitably; of simony in selling Masses, which are counted sacred things, for money; of neglecting to pray for the living, while so many dirges, masses, funerals, trentals, and Aniversaries are said for the dead without fruit or profit; nay how far did Pope Gregory, 
Lipeloo. in vita Greg. Mag.  styled the Great, proceed in the vanity of this doctrine, whilst he prayed not for deceased Christians only, but for a damned Pagan? who, as it is fabulously written in his life, and hath passed currant these many hundred years, delivered the soul of trajan the Emperor out of hell fire by his prayers, which hath hitherto been obtruded unto the Christian world for an especial favour showed by God unto that Pope, which shall never be showed unto any other. Be not these goodly illusions of the world, & most abominable abuses of religion, grown up in the Church of Rome, enamelled with zealous and charitable pretences? whilst such tales must set forth this Pope's worth, and be believed, and the holy Scriptures teaching no remission after this life must not be of any credit at all? I have noted many evil branches to rise out also from another root of their doctrine, which confisteth in teaching men to pray to Saints; how much God's glory thereby is taken from him, is apparent to any man of experience & travel, who hath seen & observed how much the outward solemnities of Saints days do excel the solemnities of Sundays which are the feasts of the Son of God; that hath observed many more Churches dedicated to them then to God himself; that hath noted the ordinary common prayer of laymen to be called our Lady's office; whilst they have none at all made in honour of the holy Trinity, or of the Father or the Son, only a short one they have in honour of the holy ghost, & another of the cross, yet not free from superstition & idolatry, whilst they pray: 
Officium sanctae crucis ad Mat.  By the sign of the cress to be delivered from their enemies; whilst they attribute the victory Christ got upon the cross to the cross itself, saying. O victory of the cross, and admirable sign, cause us to hold our triumph in the heavenly court. Again, 
Antipho.  By a tree we were made bondmen & by the holy cross we are set free; The fruit of the tree seduced us, the Son of God redeemed us. And again, O blessed cross, etc. sweet wood, sweet nails, etc. 
Antipho add not.  Again, O venerable cross which hast brought salvation to wretches, by what praise shall I extol thee: for that thou hast prepared unto us thy heavenly life. Again speaking to Christ, By thy holy cross thou hast redeemed the world, etc. All which in my judgement seemed very derogatory to God's glory; as tending to a divine worship of the creature for the Son of God. And thus in their excessive devotions to Saints and creatures, they have little feeling or understanding of the true love and devotion they should feel and show to their Creator.  
8 When moreover I consider how the Church of Rome freeth the Clergy from true obedience to temporal Princes, 
Other instances of the corrupt fruits of Romish doctrine.  by their immunity it pretendeth they enjoy even by God's law, and great privileges freeing from civil courts & government; I find here an open gap made to all busy heads, & tumultuous spirits to say & think, & do what they list against the sacred authority of Kings and Princes confirmed by God himself; But withal when I add the doctrine now so much taught in the Church of Rome by her false prophets, viz. that the Pope hath power and ecclesiastical authority from God, for the good of the Church, to depose Emperors, Kings, and Princes from their regal dignities, & kingdoms, in the execution whereof the Pope himself as the head of Christianity willbe the chief judge & commander in his own cause, I find all the walls & defences of security for Kings shaken to the ground; and doors let open to the wicked intentions & designments of factious spirits to plot against Kings, and to subvert kingdoms 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 unreverently they speak against them, their Magistrates and officers, and others, as they list; some will not stick to say that Priests are not subjects to Kings, nor are bound to give answer truly to the temporal Magistrates, or Bishops, here in England further than they please. Others will make no scruple to say, that they may lawfully without sin, if they can free themselves from being apprehended, resist, yea and kill his Pursuivants in defence of themselves, though others approving also the same doctrine, more mild and moderate, will say it is better and a greater act of perfection, to let themselves be apprehended, then so to resist, as also because it may prove scandalous: but in conclusion all hold it lawful, 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 temporal or civil authority is sufficiently valued against the Priests of the Roman Church. I will not relate what liberty the Roman doctrine against Princes giveth to saucy subjects to speak what they list, and to report such things against our late deceased Queen, and his Majesty now raining, as are odious even unto men's minds to think of; my heart trembles to remember what horrible crimes I have heard them charged with, and no modest Christian would ever open his mouth, or give ear unto them: the disgust that such speeches have given me, is far greater than I can express, because all the world knows them to be most hateful lies and calumniations, which only could be suggested by the devil who is father of all lies and untruths, and master of such Heretics as the Apostle judas describeth, 
Epist. Judae vers. 8.  dominationem spernunt, despise power: but no marvel if men yield to such suggestions of the devil, since experience teacheth, that this doctrine of the Pope's supereminent power hath stirred many, not only to speak, but also to attempt divers treacherous and rebellious enterprises against the late Queen deceased, and much more horrible against his Majesty & all his royal Progeny, without all mercy either to friend or foe, as the discovery of the powder treason, plotted and designed by divers giddy and inconsiderate heads, associated with some of the society of jesus hath of late made manifest to the world; nay which is more odious, such as are (as they think themselves) religiously affected to the society of jesus, 
joan. Wilson. in mart. Anglica.  have not sticked to make some of the abetters of that hateful conspiracy martyrs of the Roman Church, as namely, Garnet & Ouldcorne; whereas it is well known, as the right Honourable the Earl of Northhampton showeth, 
My Lord of Northhampton in his speech to Garnet.  Garnet was not called to the bar for any matter of conscience, as some perhaps may publish out of rancour or perversity of heart, to set a fair gloss upon the ground of his profession; & proveth it many ways by divers precedents of favour, and therefore well might he say to Garnet as he did, foreseeing how his fellows would be ready to canonize him; 
In the same speech.  S. Augustine speaketh of some  fellows in his time, that not withstanding their life led in this world more latronum, like thieves, yet in their ends affected cultum & honorem martyrum, the service and honour of martyrs: among whom I shall ever rank with just cause these powder-men. But this proceedeth as many other actions of disalleagiance do from no other ground then from that noted doctrine of the Pope's illimited power & transcendent authority in civil matters over Kings which he challengeth; when Card. Bellar in his book against D. Barkley, 
Note this in Bell.  goeth so far that contrary to his former doctrine he teacheth now that the Apostles were not subject to civil power, de iure, but de facto. Whereby we may see in time into what a gulf and ocean of errors the doctrine of Rome, if it be not prudently prevented, will drown the world in; which principally carrieth the clergy upon a higher wave of pride than any, in so much that the L. of Northamp. out of the multiplicity of his reading, 
In his speech to Garnet.  most prudently noteth, that by the course & recourse of times & accidents wise men observe that very seldom hath any mischievous attempt been undertaken 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 entertain the Stage, whiles the lives hnd fortunes of great Princes, being set upon the tenterhooks, ave put all in hazard. Which observation I would wish that all Priests would diligently mark, and then doubtless they would be careful of their own reputations, and be more reverently affected to higher powers than they are, as it gladdeth me to see some have been of late, as Master Blackwell, Master Warmington in his moderate defence, and others, whose good examples I hearty 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 discover the erroneous doctrines of the Church of Rome, as well in other points of doctrine, as in that of the Pope's pretended authority over Princes in temporals, as he hath drawn lately, master Sheldon a prisoner for the Roman faith, and myself, though no prisoner, as I hope for our souls everlasting good, so also for the future benefit of many others, and the fuller accomplishments of his more merciful designments to others thereby, who doubtless will so do, if we by our ingratitude and forgetfulness of so rich a benefit provoke not his indignation against us, by evil conversation, and bad carriage of our lives, as others have done before us, to the advantage of those whose communion they forsook, and disgrace of them to whose congregations they were conjoined. Which doubtless we may do, if beholding the abominations of the Church of Rome's corruptions, we consider them rather with a mind to reform our own faults, & to draw others from them, than to lay any disgraceful imputation upon others, further than to demonstrate the naughtiness of the tree by the naughty leaves, flowers and fruits that grow forth from it; which in very truth is the only cause why I have so far entered into this discourse, because Christ saith; 
According to Doctor Stapletons' rule.  Ex fructibus eorum cognoscetis eos: by their fruits ye shall know them. Now therefore since out of the fruits of the Roman doctrine, I find the teachers thereof to be such as Christ bids us beware of, I must say, Father, I have sinued against heaven and against earth; and therefore with humble acknowledgement of my faults desire, that I may again be received into his favour.  
9 Now it resteth that I make trial of the Roman teachers by the fruits of their lives, to see whether by them also they can be found such as Christ speaks of to be avoided; 
Other fruits of the Roman Church.  and albeit I have already in the former chapter alleged much in declaration of their hypocrisy, it is here not amiss to consider also somewhat of other their fruits. And first to begin with Ambition & Bribery, I find that Platina on Damasus 2. noteth, that the custom grew that any ambitious fellow might invade S. Peter's seat: and that of Boniface 8. the saying was, 
T●latin. in vita Damas'.  That he entered like a Fox, reigned like a Lion, and died like a Dog. 
Vita Bonis. 8.  I find also that johannes Saresburiensis observed long ago, that It passed striving for the Popedom, they fought for it, ambitious men entered into the holy place, 
Pol. lib. 8. cap. 23  not without their Brother's blood. I find further, that Platina speaking of the coming of Silvester 3. to the Popedom saith, 
Vita silvest 3.  At that time it came to pass, that he which most prevailed not in learning and holy life, but in Aribery and Ambition, even he alone obtained the Papacy: good men being oppressed and rejected. I find also, that Caesar Baronius entreating 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 marquess of Tuscia, by whom also she had certain daughters, 
Anno 908. nu. 6.  got the monarchy of the City into her hands, and prostituting her daughters unto the Pope's invaders of the Apostolic Sea, and to the Marquesses of Tuscia, thereby the command of those strumpets so increased, that at their pleasure they removed the Popes that were lawfully created, and thrust violent and mischievous men into their room. 
Anno 912. nu. 8  I also find moreover, that the famous Ecclesiastical 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 powerful, and withal, most sordid whores bore all the sway at Rome? at whose lust Seas were changed, Bishops were given; and that which is horrible and not to be uttered, whose lovers, the false Popes, were thrust into the seat of Peter, which were not to be written in the Cathologue of the Roman Bishops, but for the noting of such times. For who may say they were lawful Popes, which were thus without right thrust in by such strumpets? No where we find any mention of Clergy choosing or giving consent afterward: all Canons were put to silence, the Pontifical decrees were choked, ancient traditions proscribed, and the old customs, sacred rites, and former use in choosing the high Bishop utterly extinguished: thus had lust gotten every thing to it own hand. By whose complaint I observed not only the lasciviousness of those Popes, but also that there were no right Popes, no continued succession of chief bishops, which is one of the strongest grounds the teachers of Rome do build upon, nor consequently no visible head of the Church upon earth; for that this abuse continued almost 200. years together. discontinuance of time, 
Sigon. de reg. Ital. an. 1046. lib. 8.  & unlawfulness of entrance, interrupting the succession which the Church of Rome most insolently braggeth of. I find divers examples recorded by good Writers of such Apostatical Popes as show they were false teachers, even by the confession of such Writers as are highly esteemed in the Church of Rome. Who knows not that Benet the ninth was a child about ten years old? 
Baron an. 103. Baron. an. 955. num. 2.3. Plat. & Baron. ann. 908. nu. 1. Baron. an. 912. num. 7. Baron. an. 928.  That john the thirteenth was a mad lad eighteen years old at the most? That Sergius the third entered violently, casting out his predecessor Christopher, imprisoning him with bands till he drove him to turn Friar, and so to end his days? john the eleventh was created Pope by Theodora, and violently intruded for his filthy love. Afterward her daughter Marozia by force of arms expelled him, and caused him to be imprisoned, where he was smothered to death. 
Baron. an 928. num. 2. Baron. an. 931. num. 1.  Leo the sixth succeeded him, and he also was imprisoned and died. The next but one was john the twelfth, he was bastard to Sergius by madame Marozia, and being yet but a stripling, was violently put into the Popedom by his mother and her husband Wido the marquess. The next Pope but one was Stephen, 
Baron. an. 940. num. 1.  chosen by the Romans without the Cardinal's consent. john the thirteenth another boy was made Pope by the faction of Albericus his father, 
Baron. 9.55. num. 4.  when for his age he was not yet capable of the order of a Deacon; in the end his Bishops forsook him, 
Luitpr. li. 6. c. 11  and one night as he was in bed with a man's wife, the devil struck him, and he died. About ten years after Benet the sixth was imprisoned and murdered by Boniface that succeeded him, who got the Popedom by violence, 
Baron. an. 974.  & was again himself as violently deposed, 
Anno 275. nu. 1  and john the fifteenth put in his room, but he returned again and apprehending john, imprisoned and murdered him. 
Anno 985. nu. 1.  Baronius saith of him; He was a villain and a thief, the murderer of two Popes, the invader of Peter's Chair, who had not so much as one hair of a Roman Bishop, whether we consider his entrance or going forward: but deserveth to be reckoned amongst famous thieves and ransakers of their Country, such as were Sylla and Catiline, all who might cast their caps at this thief. By all which fruits I was much diverted from the church of Rome. 
Yet other fruits as bad as the former.  Besides the great schisms that have been amongst the Popes are fruits by which they may well be known for false prophets, wherein there have been two or three Popes at once. I find about the year 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.  Silvester the 3. and john were all Popes at once, and made their abode in 3. several places of the city, dividing amongst them the revenues of the Patriarchies, until Gregory the 6. hiring them with money to give over, himself was created the fourth Pope, and was presently expelled again, and Clement ordained. Again, about the year 1379. began the schism between urban and Clement, which ended not till seventy years after. At the first there were two Popes together, the one in Italy the other in France; 
Naucleer. col. 2. gener. 46. joh. Moium. de reb. Hisp. l. 18. c. 1 Naucl. gene. 47.  what time the most learned men alive could not tell which was the true Pope, but it was doubted throughout the christian world. Hereupon some 30. years after the schism begun, the cardinals meeting at the Council of Pisa elected a third Pope, & so there were three Popes: whereof Bellarmine saith, It could not easily be judged which of them was the true and lawful Pope, 
De Rom. Pontif. li. 4. ca 14  every one of them having most learned Patrons. Shortly after, the Council of Constance deposed them all three and created Martin, which yet did not so extinguish the schism, but that in the Count cell of Basil it broke out again, 
Naucl. gen. 48.  where the Duke of Savoy was made Pope against Eugenius, and was called Felix, between whose resignation, and the election of Clement against Vrban was seventy years, for Clement was elected Anno 1379. 
Clem elected.  Felix resigned Anno 1449. which schisms as they overthrow that article of faith, I believe the holy Catholic Church (for Zabarell saith To suffer many in the Papacy, 
Zabar. de susp. Pauli post init.  is to offend that article of faith, one holy Catholic) so are they such fruits as do clearly demonstrate the teachers of that Church, which Christ biddeth us take heed of. Which fruits of schism, as they have abounded in the Papacy, so do they even till this day no less abound amongst the whole Clergy; for mine own experience teacheth me so much, that there is such a rooted schism and division betwixt those of the society of jesus, and of the order of Saint Benet, as also betwixt the secular Priests and the said society, that it is impossible even for the Pope himself to make a quiet atonement between them; and so different are the incorporations of the Roman Clergy, every one ambitiously aiming to outgo each other in the favour of the laity, that whilst they strive to advance themselves, they hinder one another: only the poor seculars, whom the jesuits seek to calumniate with most impudent untruths, are likeliest (though they be the honestest amongst them, to go down the wind for want of Bishops among them, to be their heads, which is unlikely to be obtained in haste, if the religious can hinder them, by any cunning sleights and sly devices: yet in fine, if the Papacy continue, the Capuchins are most likely to prevail, because as one of them answered to one that wondered their Order lived in peace with the jesuits, which other Orders could not do, saying the cause was, because the jesuits desired to have all, and they desired to forsake all, and to have nothing: wittily taxing the covetous desire of the Society; so may I conclude, because the Capuchins desire to have least, most Papists in time will be inclined to favour them, as least burdensome to their Commonwealths.  
11 But now I must a little further (the better to examine the Church of Rome by the works and fruits of her teachers) enter into the consideration of some of her Popes, 
Martin. Polon. an. 1607. Plat. in silvest 2. fas cic. temp. an. 1004.  whom we shall find to have been as wicked men (if any credit is to be given to Stories) as ever lived. It is written of Silvester the second, 
Other fruits of divers particular Popes.  that being a Monk he forsook his Monastery, and giving himself to the Devil, followed him, and did homage to him, that all things might propser according to his mind; which thing the Devil promised him: And so by bribery he obtained the Archbishoprickes of Rheims and Ravenna, and at last the Popedom also, by the help of the Devil, upon this condition, that after his death he should be his, body and soul. In the end, as he was saying Mass, by the noise of Devils about him he understood he should die; whereupon confessing his sin before the people, he desired all the members of his body, wherewith he had served the Devil, to be cut off, and the trunk of his body to be laid 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 forsook his Monastery, and became a Courtier, and in talking, babbling, slandering, detracting, flattery, and doubleness of mind being made to deceive, he outwent all men. Now as for Boniface the seventh, 
Baro. an. 985. nu. 1.  Baronius writeth, That he was a very villain, and a Church-robber, a savage thief, the cruel murderer of two Popes, the invader of Peter's Chair, that had not so much as the hair of a Pope, but was to be reckoned amongst the ransackers and spoilers of their country, such as were Scylla and Catilione, which were not comparable to this thief that murdered two Popes. Here are goodly fruits for the Vicar of Christ; yet I find Pope john the thirteenth far more fruitful than the former, whom the Stories call, a 
a Platin. in Io. 13. Naucler anno 956.  Monster of a man, 
b Platin. in Io. an. 13.  one from his youth up defiled with all vice and turpitude, more given to hunting than prayer, when he could tend it for lechery; 
c 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 Emperor, in a Synod of Bishops, of Murders, Adulteries, Incests, Perjuries, and other vices of all sorts. His whores that he kept are named Reynera a widow, Stephana his father's Concubine, and her sister, joane Anne, and divers others: He turned the Palace of Lateran into a Stews: he would forcibly ravish wives, widows, and maids that came from other places to Rome on Pilgrimage, the fame whereof made them afraid to come: He would give them Saint Peter's golden Chalices and Crosses for a reward: He used Hunting openly, and Dicing and Drinking: at dice he would call upon the Devil to help him, drink healths to the Devil, set men's houses on fire, revel it up and down the City in armour. He ordained a Deacon in his Stable amongst his Horses; a Bishop of ten years old, and made Bishops for money. He put out his Godfathers eyes, cut off his Cardinal's members; one man's tongue he cut out, and maimed two Cardinals more, cutting of one's nose, and another's hand: 
d 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 adultery with a man's wife, he was suddenly slain by the Devil, and died without repentance. Many others could I record, whose fruits are most irksome to behold, and unwholesome to taste, but one Alexander the sixth shall serve for all, who lived about a hundred years since; 
Do Princip. c. 18  of whom Machiavelli writeth, That he did nothing but play the deceiver of mankind; he gave his mind to nothing but villainy and fraud, whereby to deceive men: He got the Papacy by Simony, 
Onuph vit. Alex. Guic. Hist. l. 1.  buying the consent of the Cardinals, that after smarted for it. The King of Naples signified unto the Queen his wife with tears, when he heard of his election, that there was a Pope created, who would be the bane of Italy, and of the whole Commonwealth; the which was also the general ceonceit of all men. Guicciardine saith, He was a Serpent, 
Lib. 6.  that with his poisoned infidelity, horrible examples of cruelty, luxury, and monstrous covetousness, selling without distinction things holy and profane, had infected all the world. His manners and customs were dishonest, 
Lib. 1.  little sincerity in his administrations, no shame in his face, small truth in his words, little faith in his heart, and less religion in his opinions, all his actions were defiled with unsatiable covetousness, immoderate ambition, and barbarous cruelty. He was not ashamed, contrary to the custom of former Popes (who to caest some colour over their infamy, were wont to call them their nephews) to call his sons his childen, 
Lib. 3.  and for such to express them to the world. The bruit went, that in the love of his own daughter Lucretia were concurrent, not only his two sons, the Duke of Candie and the Cardinal of Valence, but himself also, that was her father; who as soon as he was chosen Pope, took her from her husband, and married her to the Lord of Pesere: but not able to suffer her husband to be his corrival, he dissolved that marriage also, and took her to himself by virtue of Saint Peter's keys. 
Lib. 6. Onuph.  It was among other graces his natural custom, to use poisonings, not only to be revenged of his enemies, but also to despoil the wealthy Cardinals of their riches. And this he spared not to do against his own friends; till at the last, having a purpose at a bauquet to poison divers Cardinals, and for that end appointed his Cupbearer to give attendance with the wine, amde ready for the nonce; who mistaking his bottle, gave the poisoned cup to him, was thus himself dispatched by the just judgement of God, that had purposed to murder his friends, that he might be their heir.  
12 I omit many other particular fruits of divers Popes, which would make much more against the Church of Rome; but these being enough for the application to Dr. Stapletons' doctrine concerning the discovery of false Prophets unto the Teachers of the Church of Rome, I could not but judge the teachers of that Church too passionate and partial, that knowing the most distasteful fruits thereof, not only in their Head the Pope, but also in their Cardinals, Bishops, and even in their religious Monasteries, to have been so bad, as the like are not to be found in any of the reformed Churches, will notwithstanding most unjustly charge the Ministers of God's Word, and Teachers of reformation, to abound in such fruits: insomuch that I could not but admire the impudency of Master Doctor Stapleton, speaking against the Teachers of the reformed Churches, saying, The Devil seemeth to have received power from God by his Ministers, 
Bonif. Mor. Dom. 7. post Pent. loc. 2.  the Heretics 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 vex, trouble, and destroy the mystical body of Christ, as well in the whole worship and Sacraments of Religion, as also in all the authority and power it hath upon earth. Whereas in truth, mature judgement of the premised fruits of the Church of Rome, both concerning doctrine and manners, will discover his rash assertion to be vertified of himself and his own Roman Church, teaching many novelties, and abounding in all kind of wickedness, as men of learning and experience well know. And therefore his enumeration of 74 wicked fruits in the Teachers of reformation may fitlier be applied in part to the Church of Rome, and in the mean time the reformed Churches having learned to forgive, not only 74 calumniations and injurious reproaches, but even 77; and that 77 times of their offending neighbours, will not be so uncharitable as not to pardon them, but also most earnestly, out of true charity, pray for their conversion, as Christ did for the jews, saying, Ignosce eis Domine quia nesciunt quid faciunt, Pardon them, O Lord, because they know not what they do. Hence (courteous Reader) since I follow but the Council in the search of truth, which Christ (by the interpretation of the Romanists themselves) giveth to all in judging Teachers by their fruits, and hereby being moved to an alienation from the Church of Rome, I hope that in conscience, even in the sight of God and Man, I am excusable, for my incorporation to the Church of England, since it is grounded upon such a place of Scripture as Christ himself delivereth, and the Church of Rome alloweth as a direction, by which men may discern the truth of their Teachers. Esteem not therefore slight  of this inducement, but weigh it seriously, as indeed it is a point of great importance, to produce in the souls of Christians that true detestation and hatred of the Roman Apostasy, as the enormities and foul deformities thereof varnished over with lies and hypocrisies do require.   

CHAP. XIII. Containing an observation about the Sacrifice of the Mass, which is accounted by the Church of Rome the chiefest act of Religion, which can be done to God.  
AS that object which is most frequently presented to a man's eyes, 
The Sacrificie of the Mass grounded upon man's invention.  is also most frequent in his memory, and taketh the deepest impression; even so the Sacrifice of the Mass being an action which in the Papacy as a Priest I did daily perform, with more serious preparation, and intensive affection, than any thing else whatsoever; because I held it the most pleasing action I could do to the honour of God, to the good of his Church, and for the benefit of myself, and others; therefore amongst all the erroneous doctrines which I discovered in the Church of Rome, the abuse thereof doth most often offer itself to my mind, and with greatest impression layeth open unto me the foulness of my former heresies in that Church, and toucheth my soul with the deepest stroke of repentance above all others: especially when I consider the most detestable Idolatry committed therein, not only by myself, but by the Assistants in adoring visible Elements, for the Saviour of the world, and that with such a kind of worship as is only due to God himself, and in being too credulous to that erroneous doctrine of the Council of Trent, 
Sess. 6. c. 2. can. 3  that if any man shall say, that the Sacrifice of the Mass is only a Sacrifice of praise and thanksgiving, or a bare commemoration of the Sacrifice performed upon the Cross, and not a propitiatory Sacrifice, or that it doth not profit him alone that receiveth it, and that it ought not to be offered for the living and the dead, for their sins, punishments, satisfactions, and other necessities, let him be accursed. Which curse albeit it carrieth a terror with it to such as are not enlightened so, that they can discern the erroneous doctrine for which it accurseth, and that carrieth not rather in mind the fear of God's maledication, than any of man; saying: Cursed is he 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 do, who rely only upon the Pope's authority, who may be as sinful a man as any other, thinking themselves secure, if his authority be their defence, and the warrant of their belief; yet could I not stand in dread of his curse, when once I found this Sacrifice of the Mass, as it is now taught by the Church of Rome, not to have sufficient warrant by God's word, nor by the ancient Church, teaching any such doctrine concerning it, as the present Church of Rome teacheth.  
2. 
The Mass was not instituted by Christ.  For first I observed, that this Sacrifice, which the Church of Rome teacheth, to be a propitiatory Sacrifice, and such a one as may be offered for sins, as well of the living as of the dead, is not any thing agreeable to the institution of our LORD JESUS, there is not so much as a word spoken by CHRIST of any offering, or oblation to be made, but only commandment given to eat and drink, and to do that in remembrance of him, his words only importing the institution of a Sacrament, and no Sacrifice. Neither did he so much as utter a word that he offered himself 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 he was a Preacher at twelve years old, and all Italy ran 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 do other thing in substance, than what Christ did; but Christ as Musso held, offered to Sacrifice at all, ergo, the Priest in commemoration of Christ's last Supper, is not to offer up any Sacrifice at all. Behold then here it followeth by necessary consequence upon Mussoes Assertion, that the Sacrifice of the Mass is not to be offered at all. It is clear, as Musso saith, that he offered not himself to his Father at his last Supper, for than should he not have perfected his Sacrifice with one oblation made, as the Apostle Saint Paul teacheth, 
Hebr. 7.27. and 9.26.28.  but with a double Oblation twice made; namely, once in his Supper, and once upon the Cross, which were most repugnant to the holy Scripture. Again, the Apostle Saint Paul saith: 
1. Cor. 11. v. 23. & sequent.  I have received of the Lord that which I delivered unto you, etc. and so showeth the whole manner of CHRIST'S institution of the blessed Eucharist, who made no mention at all of any Sacrifice; which the Apostle (considering he boasted that he had showed all the Council of God) would not have omitted, 
Act. 20.27.  if the Supper had contained any meaning of a propitatorie Sacrifice: Moreover Saint Paul writing to the Corinthians, bids us to show the Lords death, not by sacrificing Christ: for to Sacrifice, and to show the Lords death, are two distinct things; and the showing CHRIST'S death by the Sacrament is sufficient for the application thereof to our souls, for the remission of our sins. Therefore I could not conceive any such Sacrifice as the Mass, propitiatory for sins to be instituted by Christ: which Sacrifice if it be of such importance as the Church of Rome teacheth, and so principal an act of religion, doubtless there would have been some apparent touch thereof expressly given in the holy Scriptures, and especially in that place where the Papists pretend it should be instituted.  
Again, 
The Sacrifice of the Mass disableth Christ's sacrifice upon the Cross. 1 joh. 22.  I have further observed, that to teach the doctrine of the propitiatory Sacrifice of the Mass, the perfect satisfaction made by Christ's Sacrifice upon the Cross is made insufficient and invalid: For he being the propitation or reconciliation, not only for our sins, but also for the sins of the whole world; for the demonstration of which effect upon the Cross he cried, 
joh. 19.30.  finished; I can see no need why a propitiatory Sacrifice of the Mass should be offered for sins 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 up himself: and as S. Paul saith; Not that he should offer imselfes 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 aeternum secundum ordinem Melchi.; it followeth that no other was to offer up Christ as a propitiatory Sacrifice for sins, but himself: Moreover, the Sacrifice of Christ hath no need to be often reiterated, whereby the Priesthood of Christ is opposite to the Priesthood of the old Testament, whose sacrifices ought to be reiterated, for Christ needed not daily, 
Hebr. 7.27.  as those high Priests, to offer up sacrifice for his own sins, and then for the people's: for that did he once when he offered up himself. And again: After he had said: This is the testament that I will make with them, etc. and their sins and iniquities will I remember no more. 
Hebr. 10.16.17.18.  Where remission of these things is, there is no more offering for sin. And again; Christ by his own blood entered once into the holy place, and obtained eternal redemption for us (not such a redemption as is to be reiterated every day. 
Hebr. 9.12. ) And again: Not that he should offer himself often, as the high Priest entered into the holy place every year with other blood (for then must he have often suffered since the foundation of the world:) but now in the end of the world hath he appeared once to put away sin by the Sacrifice of himself. And as it is appointed unto men once to die, and then cometh the judgement: So Christ was once offered to take away the sins of many. Again, 
Hebr. 9.25.26.  By the which Will we are sanctified even by the offering of the body of JESUS CHRIST once made. And again, 
Hebr. 10.10.  Every Priest appeareth daily ministering, and often times offered one manner of Sacrifice, which can never take away sins: but this Man after he had offered one Sacrifice for sins, sitteth for ever at the right hand of God, 
Hebr. 10.11.12.  etc. for with one offering he consecrated for ever them that are sanctified. By which places it is clear, there needs no more reiteration of CHRIST already sacrificed, who once hath wrought Redemption, and Propitiation for sin, which is to be applied by the Sacrament.  
4. 
The sacrifice of the Mass a novel doctrine. Praeceptor. Romae desacr. Mis. c. 1 dict. 2.  In can not but marvel that the Sacrifice of the Mass can be 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 chief of three actions, the Consecration, the Oblation, and Consumption. Which (saith the same Author) concerning the substance was instituted by Christ, 
Ibid. dicto. 1.  concerning the action as it is now done, by the Church: For if we look well into it we shall find it but a novel doctrine in all the essential parts thereof. It began not all at once, but by degrees; for the Latin language came not in, where the people understood it, till the time of Gregory, six hundred years after Christ, 
Declarat. ad Censar. Theol. provis.  as Erasmus saith: the Church in former time using the Service in the Vulgar tongue. The doctrine likewise of Transubstantiation, now believed by the present Church 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 Council of Laternae, for so Suares the jesuite writeth of them. The Sacrifice or oblation, thought by some to be made therein, in the judgement of other learned Papists, was not done by Christ. For Azorius the jesuit writeth; 
Jnstit. Moral. lib. 10. cap. 8.  That some Catholics deny that Christ offered up himself under the form of Bread and Wine in his last Supper; which being true indeed, it followeth, that the opinion of such a sacrifice is not founded upon Christ's deed, or instituted by him, but upon some later invention since him. Whence it followeth that joannes Stephanus Durantus doth teach most unsound doctrine, 
De ritibus Eccl. ●●ath. cap. 3. n. 1. & 2.  when he saith: That it is perspicuous by the testimonies of Christ himself, of Paul the Apostle, and of ancient Fathers, that Christ instuuted the sacrifice of the Mass, and was the Author thereof: who also after he had cited the institution of the Sacrament, Luke the 21. and 1. Cor. 11. upon those words: Do ye this in remembrance of me; he concludeth, That, by those words, Christ gave a commandment of sacrificing unto Priests, 
A notorious shift of a learned Papist to prove the Mass.  for, to do, signifieth to sacrifice. But in very truth whosoever is not most stupid may out of the words of both places evince the contrary, and discern what a gross absurdity it is to enforce, that, because to do sometimes doth signify to Sacrifice, therefore Christ commanded the Priests to Sacrifice; for if it be true that there Christ's commandment to do 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 Roman Church enforced to under-take, for the maintenance of their Doctrine, which if men would observe with attention, and judgement, they might with very great facility discover the weak grounds of all their Arguments. I find that Thomas Aquinas seemed to be of a contrary opinion: For disputing how Christ is sacrificed in the Eucharist, he answereth, that he is said to be in two respects. First, because the ministration of the Sacrament is an Image, 
Thomas Aquinas against the Mass.  representing the Passion of Christ, which is his true immolation: and Images use to be called by the names of those things whereof they are Images: Secondly, in respect of the effect of his Passion; because by the Sacrament we are made partakers of the fruit of his Passion. And saith he, As concerning this second manner, it is proper to this Sacrament, that Christ is immolated, or sacrificed therein. These reasons argue that he held no such kind of Sacrifice as the present Church of Rome defendeth; because the celebration of the Eucharist, (in his judgement) being but an Image of the true Sacrifice of Christ, he could not think it to be a true sacrifice uni-vocally so called, but only by external relation. And saying again: That Christ is sacrificed therein; by reason we are made partakers of the fruit of his Paession: he showeth clearly he knew no real sacrifice, because we are made partakers of that even in Baptism also, where no man imagines Christ to be sacrificed.  
5. 
Idolatry is committed in the sacrifice of the Mass.  But what shall I say of that most odious and horrible Idolatry, that is committed in the sacrifice of the Mass, where Bread and Wine, which are the creatures of God, are worshipped with Latria, as is the Son of God, the which worship is only due to God. O ye heavens, come and admire at this unspeakable folly and blindness of men! they stick not only to do this abominable fact, but they persist also in teaching it. I myself being a Student in the College in Rome, had this delivered me from my Master in the Pulpit, a learned jesuit, in manner following, as a matter of faith; who upon 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 Host and Chalice, is to be worshipped, because under those most sacred forms Christ the Lord is adored, who is really present, according to his humanity & divinity, which is defined in the Council of Trent, 
Sess 13. c. 5. can. 6. lib. 2. deritib. Eccles. cap. 40.  and Stephanus Durantus showeth it most fully; this doctrine as it is most untrue, so is it here affirmed by the Italian Reader, with a manifest untruth, for I can not so much as find the word Latria in all that Chapter of Stephanus Durantus, 
An Italiam trick.  which I have very carefully perused herein, 
Durant. c. 40. l. 2. num. 3.  who only affirmeth; That it is probable, that the Eucharist is lifted up, and showed to the people for adorations sake: and he may as well be understood of Dulia, or Hyperdulia, or of a less reverence, which is done in the ministration of any Sacrament, not in worship of the thing present, but in worship of God who is in heaven. Yea and to show that this kind of Latria-worship is held to be a doctrine of Faith, in answer 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 faithful to perform it? He answereth in sour cases: First, when the Sacrament in the Sacrifice of the Mass is elevated, those that are present are bound to adore it: Secondly, when it is carried to the sick: Thirdly, when the Ho●st is ministered to the Communicants, the Communicants are not only bound to adore it, but all the rest standing by, and that are present, although they receive not. Fourthly, when it is set forth upon the Altar for public prayer, as experience showeth in their forty hours prater. By which it is apparent how frequently the Church of Rome enforceth men to give that worship which is only due to God, unto the Creature, which is by them to be worshipped as God. For the Council words are these: 
Sess ●3. can. 6. de sacr. Euchar.  If any shall say that Christ the only begotten Son of God is not to be adored in the holy Sacrament of the Eucharist, with the worship of Latria, yea external: and therefore not to be worshipped with any peculiar festival collebritie; nor the be carried solemnly in Processions, according to the laudable and universal rite and custom of the holy Church, or not to be proposed to the people to be adored, and the adorers thereof to be Idolaters: be he accursed. Here is a strange piece of doctrine, yet is it not unaccompanied with the malediction of the Bishop of Rome. I cannot observe any place or passage of Scripture that makes for this doctrine; no, neither doth Stephanus Durantus cite either Scripture or other ancient Father that maketh for this Latria worship; whence it followeth, that it is a new doctrine, unheard of in the primer ages of Christ's Church, only this I note, that he citeth some ancient Fathers, seeming to approve the worship of Christ in Heaven, when they behold the Sacrament: yea, and also some kind of reverence to the Sacrament; but no such as is due to God, but rather, as may be thought, such a kind of reverence as is used in Baptism, and fit to be used in the use of signs of holy things: and therefore to conclude, since in the sacrifice of the Mass, where the consecrated Host must be adored with Latria-worship, most detestable Idolatry is committed, I could not, but with a great dislike of so foul an abuse in doctrine, disavow that Sacrifice of the Mass, and hold it most abominable in the sight of Almighty God. Hence I conceived the more worthily of his majesties judgement and learning: for if the very essential parts of the public sacrifice of the Mass have no warrant in Scripture, and the essential part thereof so idolatrous, he might well & confidently affirm of private Mass, 
Praemonit.  If the Romish Church hath joined new articles of faith, never heard of in the first 500 years after Christ, I hope I shall never be condemned for an Heretic, for not being a Nouleist. Such are the private 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 vobiscum, or orate fratres, The Lord be with you, or pray ye brethren; or to turn about, as if there were people to answer, when nothing but bare walls appeareth, saying, Ite Miss● est, Go ye, Mass is done. Nay what a ridiculous prayer is it, when the Priest saith unto God, none being present but either a man or a woman, playing the office of a clerk, Memento Domina famulorum famularum: 
In Can. Missae.  que tuarum, & omnium circumstantium querum ubi fides cognita est & nota devotio, pro qubius tibi offerimus, etc. Remember, O Lord, thy manservants and women-seruants, and all that stand round about, whose faith and devotion is manifest and known unto thee. This is as ridiculous a false prayer as that which the Priests always say upon the feast of an ordinary Confessor: 

Ad sacrum cuius tumulum frequenter  
Membra languentum modo sanitati,  
Quolibet morbo fuerint gravata  
Restituuntur. 
Breviar. in come. mu. Confessorum    

Under nunc noster chorus in honorem  
Ipsius hymnum canit hunc libenter,  
 pijs eius meritis iwemur  
Omne per aewm.   

Englished thus,  
At whose sacred Tomb sick people  
Even now often with whatsoever  
Diseases they are oppressed, are restored  
To health.   

Our Quire therefore now in honour  
Of him singeth this Hymn willingly,  
That by his pious merits we may be  
Helped for ever.    
Is not this strange, that so notorious a lie must by millions of Romish Priests be sung and said upon the Feasts of such Confessors, at whose Tombs not so much as a lame dog was ever cured, and yet they stick not to say, that often and from every disease they are cured? But by this it may be gathered, that the Romish Church hath little care what she alloweth or practiseth, how gross or absurd soever it be, so long as her erroneous doctrines may either be believed or practised; and hence she suffereth the Latria-worship of the Host, to be instilled into the vulgar sort of people, without any remorse or scruple for so unwarrantable an error.  
5 Now as for the ceremonies of the Mass, 
The ceremony of the Mass hath no certain signification.  as I have been careful to learn their meaning and significations, thereby have I also found as great cause to disgust the sacrifice of the Mass as for the former; for so uncertain is the disagreement of Romish Authors about them, as none can be greater. Michael the Suffragan of Mets tells us, 
The Amies.  that the Humerale, which is made of thin linen, 
Michael. Suffragan. Mongunt. explic. mist. sacrosanct. nus.  yet pure and clean, covering the Priest's head, signifieth Christ's Divinity, covered with frail human flesh, free and clean from sin. In another place he saith, That it designeth the indefatigable labour of doing good, and chastity of body and mind: but jacobus de Voragine saith, 
jac. 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 Salvation, because he must appoach to the Altar with hope and confidence. Stephanus Durantus; that thereby is understood the custody of a man's mouth. Hugo de Sancto victory, and Alexander de Alice. think it signifieth the vail wherewith the perfidious jews did cover the face of Christ. The Albe, according to Michael the Suffragan, because it is clean, and closed round about the Priest, designeth the most entire conversation of Christ amongst all. 
The Albe. Ibid.  And in another place he saith, it admonisheth us of the innocency and purity we receive in Baptism. But jacobus de Voragine, 
Ibid. Vbi supra.  more like a soldier, will have it signify, Loricam justitiae; because that as the Albe covereth the Priest all over, so doth justice, with other virtues, cover the soul. 
Ibid. nu 9  Stephanus Durantus will have it signify the perseverance of good works. Germanus will have it signify the brightness of the Godhead, 
In Theor. rerum Ecclesiast.  and the shining conversation of a Priest. Again, it representeth the white garment wherewith Herode did mock Christ. Stephanus Eduensis Bishop saith, that it designeth the glory of Christ's resurrection, which, the Angels reporting, appeared in white garments. 
The girdle. Explicat. mist. sacr. Miss.  The Girdle wherewith the largeness of the Albe is tied about, signifieth (according to Michael, Suffragan of Mets) that Christ often tied his most high and perfect conversation, and so tempered it, according to our infirmities, and accommodated himself unto our manners, that by his actions we might be the better instructed unto the knowledge of salvation. And in another place saith, That it designs how we ought to restrain the limbs of our mind, lest chastity be dissolved with the provocations of concupiscence. 
Lib. 5. in Leuit.  Isychius by the Girdle understandeth fortitude; therefore God said unto job. comforting him in his afflictions, Accinge ut vir lumbos tuos, Girt thy loins like a man. 
The Manuplo. Ibid.  The Manuple (saith Michael the Suffragan) signifieth the fruit of good works, wherewith we must be comforted when we are exercised with the calamities of this world. And in another place he saith, That it signifieth Christ's immunity from all perverse and sinister actions. But jacobus de Voragine otherwise saith, 
De celebrat. Missae.  it signifieth the buckler of faith. And Bonaventure saith, The Manuple on the left hand signifieth the humility of Christ in this life; 
In exposit. mist. sacr. Miss.  or else the Manuple on the left hand noteth the combat of Christ for justice sake. 
The Stole. Ibidem.  The Stole signifieth the voluntary obedience of Christ, as Michael the Suffragan of Mets saith: but jacobus de Voragine will have it mean a double-edged sword, 
jacob. de Vor. de celebrat. Missae, lib. de sacra. Altar. cap. 10. In exposit. mist. sacr. Missae. The Vestment In exposit. mist.  to out both with word and example. And Stephanus Eduensis saith, That the Stole signifieth the obedience of the son of God: but otherwise Bonaventure saith it signifieth the passion of Christ. The vestment (saith Michael, Suffragan of Mets) hath two parts; the first part, which is the lesser, signifieth the Church before Christ's Passion; the hinder part, which is the greater, signifieth the people of the Church, united together after his Passion; or otherwise he saith, that it designeth the charity, wherewith all the members of Christ must be conjoined to one the other. But Innocentius saith, That the vestment every whit entire signifieth the unity of Faith, 
Lib. 1. mist. Missae. c. 58.  Germanus saith, it signifieth the Purple Garment, which the wicked, mocking jesus, put upon him.  
By these varieties of conjectures about the only apparel of the Priests that must offer the sacrifice of the mass therein, I observed that there was no one true meaning appointed by the Church for those ceremonies, and that every man may frame what symbolical conceits they list upon them, & therefore are they unporofitable, and rather to please the simple withshews, than with any other assured sense; so doth it appear to be in other the ceremonies of the mass, which as they are different in sense, so are they ridiculous to practise or to behold. The Introite signifieth the Father's expectation of Christ; as Michael suffragan telleth us, 
Introite in explic. mister. mis.  or if we will believe joannes de Combis, it signifieth the beginning of a good work, and it is doubled, because in our beginning we must do good and decline from evil; or if we will give credit to Germanus, it signifieth the coming and entrance of the Son 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 God's mercy, as Michael the suffragan of Metz noteth. 
In explic. mist. sacr. mis. In comp. Theol. verit. li. 9 ca 18.  But johannes de Combis saith more, that is, That it signifieth the invocation of God's mercy whereof we stand in need many ways: the first three for remission of sins committed in heart, tongue, or work, concerning contrition, confession & satisfaction; the second three ways for the grace of faith, hope and charity; the third three ways for glorification; whereby we shall rejoice in God above us; in ourselves of ourselves, and for our neighbours about us. Yet if we may believe jacobus de Voragine, he teacheth that the 9 repetitions are in honour of the nine Orders of Angels, 
In celeb. Miss. serm. 2.  which we honour in such manner, that we may attain unto their society; which are distinguished into three Ternaries or Tertians, and are sung 9 times; because the Angels are distinguished into 3. Hierarchies, or 9 orders: 
Lib. 2. mist. mis. cap. 19 4 part. q. 37. office mis. 2.  but otherwise teacheth Innocentius tertius, and Alexander de Alice, saying, That they are said 9 times against 9 kinds of sins, as appears there at 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 host into 3. parts jacobus de Voragine 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. affirms, that it was instituted long before: now wherefore it is thus thrice broken, Steph. Eduensis saith, That the hest dedicated to the holy Trinity is divided into 3. parts, whereof the one is put into the chalice, and drowned in the blood, for that part of the Church being tossed in the storm of this world, which is crossed with many afflictions: the other two without the chalice are for those, whereof the one is of the faithful which is in purgatory tried with fire, the other of Saints which reign everlastingly with Christ. But Th. Aquin. otherwise teacheth, 
Part. 3 q. 83. artic 5.  that the fraction of the host signifies 3. things; 1. the division of Christ's body in his passion; 2. the distinction of his mystical body, according unto their divers estates; 3 the distribution of graces proceeding from the passion of Christ; 
Cap 3 eccles. Hier.  teacheth. Yet otherwise may it be understood if we will believe jac. de Voragine, who teacheth that it is broken into 3. parts, to show it is offered to honour the B. Trinity; or to show that in Christ there were 3. substances, he flesh, the soul, and his godhead; or to show that it is offered for the mystical body of Christ, which is divided into 3. parts of those that are to be saved, virgins, continent persons, and those that are married. Now it is here to be noted, how this Author contradicteth himself: 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 mass three parts should be made of the body of Christ, to signify, that the mystical body, that is, the faithful of Christ are divided into 3. parts: for that part which is put in the chalice, hidden and put in the wine, signifies that part which is in heaven, which is hidden from all evils, and is made drunk with the plenty of God's house: the other 2. parts signify the 2. parts of the faithful which areyet exposed to tribulations; the one, which in the world is exposed to much trouble; the other, which is in purgatory subject to great torment. Out of which Author by the way I observe the great alteration made in the mass, who saith; that whereas the mass was first said confusedly, he (viz. Greg.) adorned it beautifully, appointed in to be sung in a threefold language, to wit, in the greek, as Kyrie-eleison, in the hebrew as Amen, and Alleluia, in the latin, as the rest, By all which premises, if I should add hereunto the various meanings of the Priests turning one while his back to the people, & another while his face, 
Jbidem.  one while reading aloud as if he were chiding in an unknown tongue, 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 Altar, then on the right end, & after hopping to the left like a nimble stage-player, as I and others sometimes observed in a quick footed jesuit, not without smiling at such his antic gestures, he did them with so ill a grace: If I should add all these, the reading of them would be too tedious, yet by the former related the reader may judge of the rest, the true meaning whereof may be forged out of any private man's brain, as he pleaseth, as it appears by the distracted senses of these already cited out of divers Authors; truly there is no man of a pious affection, but may frame far more reverend ceremonies than any of these, even almost out of every ordinary action; 
How the Papists, do use much to establish the doctrine of the Mass by the allegations of bastard fathers  & as for the antiquity of the masses ceremonies most of them are but novel, in respect of the ancient and primitive times of God's 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 observable, to note the frequent practice of Romish teachers, in the citations of bastard Authors, when by the ancient Fathers, they go about to establish this doctrine of the mass in the minds of those that are either too simple, or over-credulous, who are easy to be deceived either by the good opinion they conceive of them, or by the long acquaintance, & familiar conversation they have long maintained: but all is not gold that glisters; the wolf will deceive by he sheep's skin; weeping Crocodiles will bite to death; and sweet notes of singing Sirens drown their hearers. Even so fares it spiritually with poor Romish Catholics, as they call themselves, when they lend their ears to the pretended antiquity the Priests will allege for their doctrine, which especially is apparent in their proofs for the sacrifice of the mass. 
Pag. 10.  For M. Tho. Harding in his answer to M. jewels challenge, 
Pag. 320.  as also M. Tho. Heskins in his Parliament do allege Abdias bishop of Babylon, who lived Ann. Dom. 44. under whose name there is a Book entitled, The Stories of the Apostles, which is judged by Sixtus Senensis for a treatise feigned under his name; by cardinal Baro. is utterly rejected; yet M. heskin's saith; For thy better confirmation (gentle Reader) I shall add the testimony of Abdias Bish. of Babylon, 
Pag. 43.  & and a Disciple of the Apostles, who writeth thus of the mass & death of S. Matthew; And when all had said Amen: & when all the Church had received the Mass, 
To. 1. pag. 326. & pag. 394. Abdias hist. Apostol. lib. 7.  and the mysteries that were celebrated, he stayed himself, that by the Altar where the body of Christ was by him consecrated, there should his martyrdom be solemnized. These plain words devised and fathered upon Abdias, may justly give cause for men deceived, to look about them what they believe, not easily to believe all that either master Harding, or master Heskins, or others do allege out of Antiquity; for many such counterfeit Writers are often all eadged, because no better can be found for the proof of their false doctrine. I find likewise, that jodocus Coccius, to establish the Mass, citeth Clement a Bishop of Rome, who lived in the year 80. as Author of the eight Books of Apostolical Institutions; 
To. 2. pag. 656. & 868. To 1. pag. 117.  and yet the Cardinal Baronius judges them to be written in his name, and Possevinus the jesuite seems to think it will be a hard matter to prove them to be either Apostolical or lawful, or at the least written by Clement himself; his words are these: Turrianus hath not altogether amongst all proved or evicted those constitutions to the Apostolical or lawful, 
Possevin. in Appar. pag. 328.  written by Clement himself. And yet notwithstanding, the Papists make no scruple to cite these books as most authentical, as here Coccius doth. So deal the Rhemists also to prove the sacrifice of the Mass, alleging Dionysius the Areopagit, 
Pag. 204.  who lived in the year 96. as Author of the celestial and ecclesiastical Hierarchy, which book notwithstanding is rejected by Caietan that famous schoolman among the Cardinals, 
Cap. 3.  as you shall find it written in Sixtus Senensis. 
Pag. 61.  So to prove the same doctrine, Doctor Harding in his Rejoinder against jewels Reply of the Mass, and also Cardinal Bellarmine allege Arnobius, who lived in the year three hundred, 
Pag. 47. and pag 206. Tom. 3.955.  as the Author of the Commentaries on all the Psalms; yet is it judged by Sixtus Senensis, by the incongruity of the style, 
Pag. 262 et 201.  innumberable solecisms and barbarisms, which are in it, to be as far different from his other writings as heaven is from earth; and Possevine saith of them, 
Possevin. in Appar. pag. 129.  Neither are they approved by Sixtus Senensis, nor by others. So again to establish the Mass, jodocus Coccius allegeth Damasus Pope of Rome, 
Tom. 1.667.  who lived in the year three hundred sixty seven, as Author of the book carrying this title of the lives of the Bishops of Rome, commonly called Liber Pontificalis; which book Possevine judgeth 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 unto themselves almost in every Pope, and therefore he thinketh it to be collected out of divers authors. Master Doctor Heskins in his Parliament of Christ, to prove the sacrifice of the Mass, allegeth Amphilochius, who lived in the year 390. as the author of the life of Saint Basil; 
Pag. 157. Bar Mart. jan. 1. pag. 6. Spurius. Possevin. in Appar. pag. 77.  yet Baronius saith, That in the judgement of all the wiser sort it is thought to be some bodies else. And Possevine saith; The bastard Amphilochius, cannot be his under whose name it is carried about, Glicas' in the fourth part of his Annals hath taught us. By all which examples of the Papists all aging such counterfeit Fathers for the confirmation of this doctrine of the Mass, as also many other points: I can by no means think but that many of them do teach this doctrine most wittingly and maliciously against their own conscience, and therefore sin deadly against the holy Ghost; heaping Gods judgements upon them against the day of his wrath; and also I assure myself that their doctrine cannot be good which is upheld by such counterfeit and weak props, as are the writings of bastard teachers, and counterfeit books.  
But besides the former observations, 
The pretended privileges of the Mass most fond. joannes de Comb. compend. Theol. verit li. 6. cap. 18.  which do sufficiently discover the erroneous doctrine taught by the Church of Rome concerning the Mass, the great and main excellent privileges which she pretendeth to wait upon this sacrifice is not to be omitted, whereof joannes de Combis allegeth divers; saying; The Mass hath many prerogatives; First because it is celebrated by one that is fasting. Secondly, because only in a Church and upon an altar, unless sometimes of necessity, under a Tent or in some other honest place. Thirdly, because it is behoveful that he that celebrateth be a Priest. Fourthly, because it is behoveful that he be clad in sacred vestments. Fifthly, because only it is done in the day, and not in the night, unless in the Nativity of the Lord. Sixtly, because it is celebrated with a lighted candle, yea though a thousand Suns should shine upon the earth. Seventhly, because there words do sound which are Divine, Angelical and human. Divine words when the Pater noster is said or sung; and when the words of the Lord are read in the Gospel; Angelical words when Glory be to God in the highest; but human words in the Collects and the like. Eighthly, because there are heard three of the noblest tongues, viz. Hebrew, as Sabbath and hosanna; Greeke, as Kyrie eleison; Latin, as in others which are there. Ninthly, because the Mass in his kind is as full of mysteries as the sea of drops, as the Sun of beams, as the firmament of Stars, as the imperial heaven of Angels. Tenthly, because Priests in solemn Churches, have in their Mass many Ministers; the Deacon, Subdeacon, and Acolytes. eleventhly, because the Angels being there in the presence of such majesty, it sufficeth us to be scholars. Twelfthly, because there is the Lord of heaven and earth. I might unto these twelve add the effects of the sacrifice of the Mass also, taught by Bernardinus de Busto, who amongst many others very ridiculous, putteth for one this prerogative; 
Bern. de Bust. in ser. de Sacrif. Mis.  viz. quamdin quis audit sacrum not senescit, man waxeth not old so long as he hears Mass. When I read these privileges, after it had pleased God to give me a true understanding of the Masses idolatries, I could not but grieve that men should be thus deceived by the devils suggestions, as to give credit unto such idle devices for the maintenance of God's dishonour and the devils service. Is it not a great prerogative, think you, of the Mass, that the Priest must be fasting, before he go to take a piece of wafer, and a prertie quantity of good Maligo, rich Canary, or other strange wine? I trow it is a pretty breakfast to take three draughts of such wine, although there be a few drops of water in the last. This privilege I have observed pleaseth the jesuits best of all, who scorn to have weak wine, as Claret, but commonly make provision of the best comfortable Sacks for that purpose; and will lightly take more into the Chalice than any other Priests, out of a greater care they have that no particles of Christ's sacred flesh should stay about the sides of the Chalice, which religious care is a good fair cloak for them to warm their fasting stomachs with the more beartie and full draft; so that in truth this fasting privilege of the Mass, serves but for a colour to have a good breakfast, and so to comfort the Priest's stomach, that many a Lay man would be full glad of the like. The other prerogatives as weakly grounded upon man's inventions, not on Scriptures or Apostolical traditions, in truth are as mean; but especially that great prerogative of the Mass, viz. that a man groweth not old so long as he heareth Mass, is one of the foolishest conceits of a Franciscan Friar that ever I heard or read. For if it were true, there is no Doctor Steuens water could so preserve a man's life, or prolong it, as the hearing of a Mass, and I think many would hear more Masses than they do, if this were sound Divinity: but by this it is easy to discover the Mass not to be as the Church of Rome teacheth, a principal act of religion, and a work that surpasseth all the works that ever God wrought, as the work of creation and redemption; (more miracles appearing in the Sacrament then in either of them, as may be observed in joannes de Combis: 
Lib 6. de cap. 14.  and noted by Master Perkins in his Reformed Catholic, and not any whit touched as far as I could perceive in master. Doctor Bishop against him;) but rather a most diabolical illusion of the world, drawing men to serve the creature in stead of the Creator, and the devil in stead of God.  
And this in very truth appeareth most plainly, 
The Mass confirmed by false miracles, a palpable mark of false doctrine.  if we consider diligently how the Pseudochrists and false prophets of the Church of Rome endeavour, as it were, seeing the weakness of their cause, to establish and make good their doctrine of the Mass with the signs, wonders, and prodigies, which Christ himself the Saviour of our souls willeth us not to believe; which are so ridiculous, that no man of sound judgement reading them, can choose but laugh and smile at them, howsoever out of true charity, and a right religious zeal he have greater cause to commiserate the poor blinded souls that are most miserably seduced by them. I will therefore for the fuller manifestation hereof, set down some few amongst many, which I have read and noted out of divers authors of good credit, and well approved in the Church of Rome. The first is taken out of Pope Gregory the Great, 
S. Greg. Mag. hom. 37. in evang. & lib. 4. dialog. cap. 57  who writeth; That a certain man being taken prisoner by his enemies, was carried into a far Country, where he was kept prisoner a long time, whose wife not hearing any thing of him, thought him to be dead, and therefore caused a Mass to be said for him every week. Whereupon it happened that so often as the Mass was offered for the deliverance of his soul, so often were his irons and shackles loosened in the prison where he was; which afterward when being released, he returned again to his wife, he told her as much with great admiration; whereupon the wife inquiring the time and the hour when he found him so freed from his fetters, she found it happened at he same hour, that Mass was said for him. Whereupon Pope Gregory saith; Hence, my best beloved brethren and good friends, learn ye how much the sacred host being offered by ourselves, is of force to untie the bands of our hearts, since being offered by one, it had such power, as to break the bands of another's body. Certainly if this sacrifice be of such force, I marvel why the Priests in prison, offering it with the devotion of worthy Confessors here in England, should not be able often to loosen their chains, yea and to open the very prison gates for their deliverance; but this cannot be, because such fictions never prove true, and these are but fables invented to delude poor simple souls, that Priests by saying of Masses for them may empty their purses, and be partakers of their coin. Again, as it is written that here in England A certain Prince which had been sick of the Palsy a long time, and carried into Saint Stephen's Church, 
Edinerus Angelus in vit. S. Anselm.  to hear Mass sung by Anselme Bishop of Canterbury, and to receive his blessing, whereupon he recovered present health. Either this story is invented to honour Anselme with, or else to approve the Mass by it; or if the Mass be of such power, how happeneth it in all this time of persecution, as the Papists term their small sufferings here in England, that they have no sick persons cured by so many Masses as are offered by Priests and jesuits? But all is but man's invention; and as babes are deceived with shows, so are simple Papists with false lies and such like fabulous wonders, invented either by ambitious and foolish Priests, or hypocritical and pharisaical Monks and Friars. It is an usual thing in the Church of Rome, by such inventions to confirm one false doctrine by another so confirmed; so I have noted the doctrine of Purgatory by the doctrine of the Mass; for divers Romish Authors have left it recorded, that Benedictus Octaws Pope was delivered out of Purgatory by the sacrifice of the Mass, 
Petr. Dam. Card. Al. l●y. in fest. S. Od●li. 〈◊〉. jan. 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 Monks. Hear is a miracle framed not only for the Mass, but also for Purgatory, and praying for the dead. So likewise I have read of a Priest in France, who being very poor, yet very devoutly affected to the souls in Purgatory, in so much that every day without failing he offered the sacrifice of the Mass for them for the which he was cited and accused before his Prelate, and being brought before his Bishop, he simply confessed the truth; wherefore he was taxed to payment of a certain sum, and forced to give surety for the same: which having sworn to perform, the poor man was in great trouble, finding out none to answer for him; but instantly the eyes of the Bishop were opened, and he beheld more than a thousand hands stretched forth ready to give surety for the Priest. Whereupon the Bishopped said unto the Priest, thou hast sureties enough: go, and according to thine own pleasure and mine, say Mass as thou hast done heretofore. Many other strange wonders could I allege in this kind, not to be believed, but rather to be wondered at, that any man dares have so much presumption as by such wicked devices to wrong God's truth, and to maintain falsehood; for if it be a true mark of false teachers, which Christ prescribed when he spoke of those that should do such wonders, that the elect might be seduced by them; than it followeth that the Romish teachers are those even in this very doctrine of the Mass, who only pretend to have miracles and wonders to approve it.  
10 For in truth they have no one place of Scripture for this sacrifice which they so highly esteem of; 
The story of M●lch●sedech wrested to prove the Mass.  they pretend many figures and types of the old Law, many predictions out of the Prophets, and also other testimonies out of the Gospel, but they are all insufficient, weak and impertinent, nothing serving their purpose. So most impertinently doth Cardinal Bellarmine allege the example of Melchisedech, 
Desacrif mis. lib 5. cap. 5. & 6. Genes. 14. Psal. 109. vers. 5.  who brought forth bread and wine, for he was the Priest of the Highest; but Christ is a Priest after the order of Melchisedech, and not according to Aaron, as Paul teacheth, Hebrews the seventh; therefore he was to institute an unbloody sacrifice, under the form of bread and wine. This reason of Bellarmine's 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 Adversaries will never grant, 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 body and blood of Christ. Besides, Melchisedech did not offer, but only brought forth (as the Hebrew word signifieth) bread and wine, for the refreshing of Abraham's soldiers, as the Text itself clearly teacheth. Neither is Melchised●ch a Type of Christ, either in offering or bringing forth bread and wine; but first in respect of the name Melchisedech, the King of righteousness; secondly, because he 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 Progeny of Melchisedech is not related, so is Christ a Priest for ever after the order of Melchisedech. 
Psal. 110.4.  Therefore this figure of Melchisedech hath no ref●re●●ce to the sacrifice of the M●sse at all. 
controvers. 5. Confess. Petricomensi cap. 41.  And howsoever Pighius and Hosius say that this is the opinion of all the holy Doctor's 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 judaeos, and also Epiphanius expound it of his bringing forth of bread and wine to Abraham; 
Hebr. 55. Haeres. 55.  Epiphanius saith, Abraham was about eighty eight or ninety years old when Melchisedech met him, and brought forth bread and wine unto him. 
Lib. 1. cap. 11.  So also doth josephus expound it; Melchisedech milites Abraham hospitaliter habuit, nihil illis ad victum deesse passus; simul ipsum adhibuit mensae, Melchisedech used hospitality to Abraham's soldiers, 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 signify to offer and sacrifice, but to bring forth; and the force of truth maketh some of the Roman Church to confess this to be true. 
Caietan. in Gen. 1.14.  Cardinal Caietan upon this place writeth thus; There is nothing here said of sacrifice or oblation, but of bringing forth, which josephus saith was done to the refection of them, which had gotten the victory. And that which in the unlgar 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 defence. fidei trident. 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 strive about the word offering seeing that both in the best corrected Latin copies, and also in the holy Fathers which apply this place unto the holy Eucharist, it is proferens, brought forth; and I in judgement agree with them which say that Melchisedech refreshed Abraham's soldiers, wearied and fainted with long fight. By which it appeareth how unprofitably this place is cited for a figure proving the sacrifice of the Mass, wherein Christ's true substantial body & blood is offered in sacrifice, as the Church of Rome teacheth under the form of bread and wine.  
11 Very impertinent further is that argument Bellarmine maketh for the Mass, 
The Paschall Lamb falsely pretended to be a figure of the Mass. De sacrific. mis. lib. 5. cap. 2.  taken from the Paschall Lamb which he saith is an express figure of the celebration of the Eucharist; saying, That the celebration of the Paschall Lamb was an immolation of the victim which was offered, therefore the celebration of the Eucharist must be also an immolation of the victim offered unto God, that the figure may answer the thing figured. It is a strange thing that so great a scholar will so impertinently allege such an argument; for who knoweth not that the Paschall Lamb was offered also by such as were no Priests, or if they were, as himself suggesteth, concerning this sacrifice, there remained an ancient privilege, 
Li. 1. vitae Mosis  that all householders should exercise the priesthood, as may be seen in Philo. Besides, any man may see, that the figure doth not answer the thing figured, because the immolation of the Lamb was bloody: which is not found in the sacrifice of the mass, as the Adversaries confess; as also for that the Lamb was sacrificed by a multitude, which agreeth not with the mass, which is offered but by one Priest at a time. And further, in regard that the paschal Lamb was not propitiatory for sins, as he holdeth the mass to be; but was only done in commemoration of the Israelites freedom from Egypt. There is no man lastly, that is so ignorant, but knoweth that the Paschall Lamb was a figure of Christ's bloody sacrifice upon the Cross, and therefore it can only be gathered hence, that our Lamb Christ jesus was to be sacrificed, of whom Saint john the Baptist said, Behold the Lamb of God that taketh away the sins of the world. Now, that we should offer Christ so, as the Adversaries teach under accidents, without substance of bread and wine, doth no where appear. And albeit some of the Church call the Eucharist by the name of a Sacrament, yet doth it not follow, that the mass is therefore to be approved 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 only: as first, in that all sacred rites may be called by the common word of the old Testament, Sacrifices; Quasi à faciendo sacra, from doing holy and sacred actions: Secondly, in regard that in the Supper there is a commemoration of that only and true sacrifice of Christ, they gave that name to the action from the chiefest and most principal respect: Thirdly, in regard of divers prayers powered forth in the celebration of the Supper, 
Heb. 5.7. Revel. 5.8. & 8.4.  which are called Sacrifices in the Scriptures: Fourthly, because the spiritual sacrifices of our souls, as Faith, Hope, and Charity, are exercised and stirred up by the use of the Supper, that they ever understood it to be such a Sacrifice as our Adversaries teach the mass, where but the forms of the Creatures, without substance, are adored and worshipped as GOD himself, and GOD himself sacrificed and offered in substance to GOD, they will never be able to prove or make manifest, either by Scriptures or approved Writers of Antiquity, howsoever they may with Cardinal Bellarmine make show to do it, as he laboureth to do by the former things so impertinently misapplied, as the meanest Scholar is able to discover their insufficiency.  
12 Now therefore (courteous Reader) having thus observed the sacrifice of the mass to be unwarrantable in the holy Scriptures, 
My resolution upon the obs●ruation of all the premises concerning the Mass.  and not approved by the ancient Fathers, as i● is now taught in the Church of Rome; I could no longer continue in league and friendship with that Church, which pretends so many proofs for it, and hath none at all. For finding, as it appeareth by all my precedent observations in this Chapter, that it was never instituted by Christ; that the pretended propitiation thereof derogateth from the Sacrifice Christ made upon the Cross; that it is but a novel doctrine in many things unknown to the Fathers of former Ages; that most hateful Idolatry is committed therein; that it containeth ceremonies very ridiculous, and uncertain in their meaning, not known to the Church of Rome itself, and such as are neither ancient, nor Apostolical; that it is maintained and defended by false devised and ba●●ard writings; that it hath many foolish and false prerogatives, given it by the Adversaries; that it is established and confirmed by many lying signs and wonders, the arguments of an adulterous generation; that the Types and Figures of the old Testament make no whit for it: I might well think myself bere●u●d of my right wits, if I should any longer offend GOD by the still offering of it, as I have done too often, and by continuing the practise thereof, to the eternal damnation of other men's souls. Therefore (courteous Reader) if thou art a child of the Church of Rome, follow no longer such a stepmother, leading thee by public appearances to thine own ruin, and to the daily provocation of God's wrath against thee; hate her fooleries, detest her idolatries, and abandon her communion, if thou wilt not eternally perish albeit thou h●st long lain asleep in the deadly lethargy of Romish superstitions, awaken at last, and break off all the bands of thy sinfully-habituated affections to that Antichristian monarchy, esteem no longer that to be white which is black, that to be holy which is most ungodly; fear not the curses of the Pope in denying the Sacrifice of the mass to be propitiatory for sins, his excommunication will have no such force as Antoninus the Archbishop of Florence had, 
Lipelo in vita Ant. 2. Maij.  who denouncing the sentence of excommunication upon a white loaf of bread, made it as black as a coal, and freeing it afterward from the same curse, it returned to be as fair as it was before: All the Pope's Anathemaes can not make the bread of the mass otherwise than it is, idolatrous; all the white flower in it, cannot make it pleasing unto GOD; or a Sacrifice allowable for Christians. Therefore say thou with me from thy heart, with me in true detestation of all the abominations committed by such Idolatry; Deus propitius esto mihi peccatori: Lord, be thou merciful unto me a sinner.   

CHAP. XIII. Containing an observation about the doctrine of transubstantiation, which is a principal novelty taught in the Church of Rome.  
AFter the former observations had sufficiently alienated by judgement 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 be sufficiently enough armed against those errors and falsehoods, wherein from my youth both my understanding and affections had been habituated, which would be powerful still to incline and lead my soul, again, unto those Romish abominations, which long custom had made familiar, and in conceit religious; I still proceeded further to the discussion and discovery of other errors, false doctrines, & secceeding novelties taught in that Church, that more and more beholding her spiritual fornications and disloyalties, I might in my soul be the stronger to oppse against them, and the better able to relinquish and abandon with assurance of truth of my side, and security to mine own conscience, all communion and participation with her sinful heresies and novelties, and happily avoid Gods just punishments which are threatened by the holy Scripture against her disloyalties, to the faith of Christ her heavenly Spouse.  
2 Amongst all which there was scarce any one thing that wrought more powerfully and fearfully in mine understanding, 
It ought to be a great terror to adore the creature for the Creator.  even to the terror of mine own soul for my erroneous doctrine delivered to others, than the discovery of this late & new-sprung-up doctrine of transubstantiation, which sets up such an Idol of bread in the Church of Rome, to be adored as God, that that seemeth to be truly verified of her which was uttered long before, Colet Deum quem ignoraverunt patres eius auro & Argento & lapide pretioso rebusque pretiosis, 
Dan. 11.38.  He shall honour the God whom his fathers knew not, with gold and silver, with precious stones, and with pleasant things. The gainsaying of which doctrine unto the Church of Rome seemeth so unlawful, that she pronounceth most bitter execrations against those that shall so do, 
Sess. 13. an. 2.  If any shall say (saith the Council of Trent) that in the holy Sacrament of the Eucharist there remaineth the substance of bread and wine, together with the body and blood of our Lord jesus Christ, and shall deny that admirable and singular conversion of the whole substance of bread into the body, and of the whole substance of wine into the blood, the forms of bread and wine still remaining; which conversion the Catholic 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 do not hate the worthy Professors and Arch-Doctors of the Gospel for any point of doctrine more, than for impugning this of Transubstantiation. Peter Bess the great and famous French Preacher, against Master Caluin and Luther speaketh thus, Two wicked old men, of unbridled lust, did wickedly accuse the most chaste Susanna of Adultery, notwithstanding that she was the most chaste and honestest that was to be found in the whole Kingdom of Babylon: here again we see two crafty knaves marching out upon the Stage, Luther and Caluin, that accuse the chaste Susanna, viz. the holy sacred Sacrament of the Eucharist, and Transubstantiation, the chief member thereof, of Idolatry; then the which notwithstanding there is nothing to be found in the world more holy or divine. And the samd Author soon after for the same point compares them to the two witnesses, of most deperate audacity, that gave false witness against Christ; adding further, That as Christ was crucified in the middle between two theenes; 
Ibid.  so likewise we see it fareth with the Sacrament of the Altar, where being placed between two thieves, two most desperate Heretics, it is assaulted with divers blasphemies: who a little after speaketh unto the Idol in this manner, and also to God, saying; Worthily therefore, O sacred Eucharist, thou mayest cry out, Dirupisti vincula mea, 
Psal. 115.  tibi sanctificabo hostiam laudis; And thou, O Lord, Saepe expugnaverunt me a iwentate mea; For often, O Lord, have they persecuted thee, often have they blasphemed against thee, shot their arrows at thee, and chiefly at Transubstantiation. This Preacher, it should seem, hath forgot, that the doctrine of Transubstantiation is a novelty of no greater antiquity than the fourth Council of Laterance, 
jacques Gualther. Chron. de Pestat. du Christianis. tries. siecle. Can. 1.  which was held but in the year 1215, under Innocent the third, which is not yet 400 years since, where that doctrine was delivered in these words; But the body of Christ, and the blood in the Sacrament of the Altar, is contained under the forms of bread and wine, the bread being transubstantiated into the body, and the wine into the blood by God's power. This it seemeth his Majesty very judiciously observed, when after he had said; If the Romish Church hath coined new articles of Faith, never heard of in the first five hundred years after Christ, I hope I shall never be condemned for an Heretic, for not being a Novelist: where numbering up many novelties which are used in the Romish Church, he reckoneth this Transubstantiation for one.  
4. 
Arguments against Transubstantiation. Comp. Theol. verit. l. 5. c. 58.  Which doctrine of Transubstantiation I discovered to contain a notable Heresy, by the proofs following: First (saith joannes de Combis) Latria is a service and reverence exhibited to God: therefore, if the honour due to God be exhibited unto the creature, it is Idolatry: Latria comprehendeth five things, viz. Faith, Knowledge, Reverence, 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 the words of Transubstantiation remaineth still a creature, otherwise how is Bread and Wine the external signs of inusible grace, as every true Sacrament is; or how is the essential 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, showing the Bread still to remain Bread, and the Wine still to remain Wine. Saint Paul, the heavenly interpreter of CHRIST'S words, doth not admit Transubstantiation, but doth so interpret the Sacramental union, that still the visible elements remain: for the Bread of the Sacrament he calleth Bread still, even after the consecration, to teach, that the substance of the Bread remaineth still; and so he calleth the Wne still Wine, as appeareth plainly by his words, The Cup of Blessing, which we bless, 
1. Cor. 10.16.  is it not the communication of the blood of CHRIST? and the Bread which we break, is it not the participation of the body of the Lord? Now then, if the Chalice be but a communication of his blood, and the Bread but a participation of his body, 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 saith plainly further, 
1. Cor. 10.16. 1. Cor. 11.26. Vers. 27. Vers. 28.  All we are partakers of one Bread. And again, As often as ye shall eat this bread. And again, Whosoever shall eat this Bread: beside, Let a man examine himself, and so let him eat of this Bread. Now therefore, the Scripture teaching us so plainly Bread and Wine to remain in the Sacrament, it followeth that there is no Transubstantiation in the Sacrament, and so consequently it is apparent, that all those commit gross Idolatry, that worship it with Latria; because they give that worship which is due to God, to the creature, which they believe to be God, teach to be God, and pray to as unto God.  
5. 
Fathers against Transubstantiation.  Secondly, I summoned divers ancient Writers, to see whether they would afford me any warrant for Transubstantiation, and I find them against it, and none for it. I find Tertullian in express words to say, jesus Christ having taken bread, 
Tertul. l. 4. adu. Marc. cap. 40.  distributed it to his Disciples, he made it to be his body, saying, This is my body, that is, the figure of my body. I find him likewise to show as much in express words in another place, 
Tertul. l. 3. adu. Mars. cap. 19  saying; God hath so revealed it in the Gospel, calling the bread his body, to the end that thou mayest thereby understand, that he hath given to the bread the figure of his body. Now then, if the bread be a figure of CHRIST'S body, according to Tertullian, than it is not transubstantiated. Saint Cyprian saith, 
Epist. 3. l. 2.  We find, that the Cup which the Lord offered, was mingled, and that which he called his blood was wine. See here Saint Cyprian giveth but a denomination to the blood, attributing substantial being to the wine by the Verb Substantive. 
Lib. 8. demonstr. evang. cap. 1.  Eusebius is also clear against Transubstantiation in these words, JESUS CHRIST gave unto his Disciples the signs of the divine dispensation, commanding them to celebrate the figure of his own body. For seeing that he did now no longer receive the sacrifices of blood, nor the slaughter of divers beasts ordained by Moses, he hath taught us to use the bread for a sign of his body. See here it is still called bread, and a sign of the body, how then is it transubstantiated? Saint Augustine also stands against Transubstantiation, 
De doctrine. Christian. l. 3. c. 16.  saying; These words, Unless you eat the flesh of the Son of man, and drink his blood, are a figure, commanding us to partake the Passion of CHRIST, and profitably to remember, that his flesh was crucified for us. Now therefore, if the eating the flesh of the Son of man, and drinking his blood, is but to partake of the Passion of CHRIST, and a profitable remembrance, that his flesh was crucified for us, how did Saint Augustine teach the doctrine of Transubstantiation? Nay rather, doth he not most plainly insinuate the contrary; I find also the same Doctor to say against Adamantus. 
Chap. 12.  The Lord made no difficulty to say, this is my body, when he gave the sign of his body. Here I observe the word Body to be expounded by the sign of his body. Who saith in an other place, 
Epist. 23. ad Bonifac.  The holy sign of Christ's body is after a sort the body of Christ: and the holy sign of the blood of Christ, and so the holy sign of faith (to wit Baptism) is faith. Surely Baptism can not be said to be Transubstantiated into faith, how then can the Sacrament of the body and blood of Christ be substantially transubstantiated into the body and blood of Christ: Saint Augustine in an other place is yet plainer against Transubstantiation, saying: Understand that which I say spiritually, 
Super Psal 98.  you shall not eat my body which you see, neither shall you drink the blood which my Tormentors shall shed, I have recommended unto you an holy sign, which being spiritually understood shall make you live. Behold how clear S. Augustine is against Transubstantiation. So also is S. chrysostom, that golden mouthed Doctor of Greece, most clearly gainsaying the doctrine of Transubstantiation in the Sacrament, saying: The bread before it be sanctified, we call bread, 
Ad Caesar. Monachum.  but when the divine grace sanctifies it, it is delivered from the name of bread, and is thought worthy the name of the Lords body, though the nature of bread remain still. Now (courteous Reader) if I should not judge unpartially, I can not but here conclude that if the nature of bread remain, 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 Father's against Transubstantiation De duabus naturis Christi.  The bread and wine pass into the substance of the body and blood of Christ, yet so as the nature of bread and wine ceaseth not; and they are turned into the divine substance; yet the bread and wine still remain in the property of their nature. If this be true that the nature of bread and wine ceaseth not, and that the bread and wine still remain in the property of their nature, then can not transubstantiation stand. For hereby Gelasius confuted Eutiches the Heretic, holding that Christ had but one nature, and that in regard of the union the humanity was turned into the Deity; against which error he opposed the doctrine of the Eucharist, showing that as therein bread and wine after consecration were honoured with the name of his body and blood, and received grace to their nature to be a holy Sacrament, though still they remained in their former nature and property: So the humanity of Christ received grace by the hypostatical uniting it to the Godhead, and yet still retained the former property to be human flesh. Therefore had Gelasius belief been answerable to the present Church of Rome concerning Transubstantiation, he not only could not thereby have confuted Eutiches, but Eutiches might by that very doctrine most probably have confuted him. Who might right well have argued thus: Thou Gelasius thinkest the Sacrament a resemblance of the incarnation of Christ, and the union of his two natures; but in the Sacrament the bread and wine after consecration remain no more, but are turned into the flesh and blood of Christ, and so there is but one substance. After this manner may I likewise say in the Incarnation, after the union the humanity remaineth no more, but is changed into the Divinity, and the Nature is but one. What could Gelasius have answered to this Argument, if he had held the doctrine of Transubstantiation? Hence it is evident both by his words, and the scope of his disputation, that he held it not. Not unlike to Gelasius is the doctrine of Theodoret, 
Dial. immuta. fol. 8.  writing thus. Our Saviour in delivering the Sacrament called his body bread, and that which is in the cup he called his blood, he changed the names, and gave his body that name which belonged to the sign, and to the sign that name which belonged to his body. The reason why he thus changed the names, was, because he would have such as partake the divine Sacraments, not to heed the nature of those things which are seen, but for the change sake of the names to believe the change that is made by grace. For he called it wheat and bread, which by nature is his body; and again on the other side he called himself a Vine: Thus honouring the simbols and signs which are seen with the name of his body & broud, not by changing their nature, but by adding grace to nature. And further the same Author in an other place reprehending the Eutychian heretic saith. 
Dialog. 2. Inconfusus.  You are caught in your own net, for the mystical signs after consecration do not departed 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 form, if Christ changed not the natures, but the names, adding grace to nature; how can the doctrine of transubstantiation, in the judgement of this writer, stand free from the impeachment of an erroneous innovation?  
7. 
How modern Authors of the Church of Rome show the doctrine of transubstantiation to be novel. De verit. corp. & sang. p. 46.  And so I find even by the confession of the learnedst modern Writers, this doctrine is but novel, and of small antiquity, and hath not been believed as a matter of faith in the purest ages of the Primitive Church: for it is well known, that before the Council of Laterane no man was bound to believe Transubstantiation, as themselves confess. Tonstal saith, It was free for all men, till that time, to follow their own conjecture, as concerning the manner of the Presence. Scotus and Biel are reported by the later Schoolmen to have been of mind, 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 believed only upon the authority of the Laterance Council. And Scotus himself saith, We must say the Church, in the Creed of the Lateran Council, under Innocent the third, which gins with the words, Firmiter credimus, declared this sense concerning transubstantiation, to belong to the verity of our faith. Besides Scotus & Bellarmine confess; 
Scot d. 11. q. 3. Bellar. Euchar. lib. 3. cap. 23. Turrec. tract. 13. q. 49.  There is no Scripture to convince it, unless ye bring the Church of Rome's exposition, that is to say the Pope's authority, in whom they think the power of the universal Church in determining matters of faith principally resides. Now therefore if this doctrine be no more ancient than the Council of Lateran as it is clear, I oppose against the accurse of the Council of Trent, the malediction of blessed Saint Paul, a better man than any in the Council of Trent, who pronounceth a direful Anathema against any that shall teach other doctrine than what he taught; how fearful a state then do all Popish Priests stand in, that teach this novelty of Transubstantiation diametrally, contrary 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 Levit. cap. 8. Euseb. lib. 7. c. 8. August. count lit. Petil. lib. 9 c. 30.  It is well known that it was an usual thing in former ages, in divers places to give the residues of the Sacrament to little children, as Euagrius and Nicephorus have left recorded to posterity: Yea and in other places of the Christian world, as Hesichius teacheth; neither hath it been thought much in former times to give the bread of the Sacrament into the people's hands, and sometimes permitted them to carry it home, which is a sign that they conceited not then the doctrine of Transubstantiation, which hath caused it since to be adored, and have made it a sinful act for Lay people to touch the Sacrament, yea and have brought it to such a fond esteem, that if a Fly or a Spider fall into the wine, or any like thing, which can not without vomit, or danger of death be taken down, the Fly 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 Fly or Spider must be burnt. 
Ibidem eodem cap.  Or if a sick man vomit up the body of the Lord, it must be taken up again as diligently as may be, and taken by a Priest, or by some clean and discreet youth, if the sick man can not resume it himself.  
8. 
The inconveniences of approving Transubstantiation.  Besides, the inconveniences that follow of this doctrine of Transubstantiation, are so many that no man almost out of common sense can admit it, unless be will fond suffer himself to be carried away with such a general implicit faith of the Church of Rome's inerrability, whereby he may fall into as many heresies and dangers of seduction, as a blind man is in danger of falls, if he will only walk by the guidance of an other as blind as himself. Hence it followeth that it must be believed, that accidents are without a subject, whereas the nature of a Sacrament requireth no such matter; like as when the wood is burned, the colour of the wood should remain alone without a subject; that Mice that knaw the consecrated Host, do knaw bare accidents alone, and thta the glorified body of Christ are subject to the grinding of teeth. That no work of God neither of Creation nor of Redemption, is so great as the work of consecration by the Priest, by which transubstantiation is performed. Whence it is come that the Romish Divines hold that many miracles together are done in the Sacrament of the Eucharist, whereof joannes de Combis reckoneth up nine, so fond and ridiculous, that it is a wonder any man can believe them: as first, 
In Comp. Theol. verit. lib. 6. c. 14.  That the body of Christ is in as much quantity there, as it was upon the Cross, and as it is now in heaven, yet doth it not exceed the bounds of that form; with all the rest of like nature: Hence to breed a belief of this doctrine, the Romish writers tell us that the Sacrament being lost in a Village of Komele in Germany, in a Pixe, 
Caesar. lib. 9 c. 7.  it was discovered in a field by the Oxen that did worship it, kneeling down upon the ground, which neither by whips nor cries would not stir out of the place from worshipping their Creator, till it was taken away by the Parish Priest, who fetched it away with cross, candle, and incense, in great reverence. They tell also how a certain woman going to the Communion, reserved the Sacrament, and put it into her hive amongst her Bees, as one had counseled her; whereupon the pretty Bees were so religiously affected to their creator, 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 Chapel in wax, with walls, windows, doors, caves, and Altar to rest him upon, with a bell also; and when the time was come that the honey was to be taken out, the woman raised up her hive, and beheld this fine miracle, which caused her with great fear to go and confess her fault to the Priest, who with his Parishioners carried the Host with great reverence to the Church.  
They tell also for a great miracle concerning this doctrine, 
S. Bonavent. in vit. 8. Francis. Cath. Hist. cap. 5 tit. 13. part. 4.  how that S. Francis had a sheep which ordinarily went to Church, which at the time of Elevation of the Lords body, that the people might worship it, bended down his head, fell upon his knees, showing all other tokens of worship and adoration, which much moved the assistance to greater devotion: They tell further, 
joan. Mefreth. in hort. Reign. ser. de coena Domini.  that when a woman cast the Sacrament amongst Swine, they kneeled down to it, and worshipped it; how she roasted it, and it fell a bleeding; how she buried it in the earth, and yet still the blood flowed forth: whereupon moved to compunction, she believed the true body of Christ to be in the Sacrament, and did penance for her incredulity all the rest of her life. Many other the like incredible fables they have left recorded to move men to worship the bread and wine in the Sacrament with divine honour due only to God, and so to confirm this novelty of Transubstantiation, the which since there are no Scriptures to support it, I can not believe it; as also for that the observations of the reasons noted in this Chapter, induce me to the contrary belief. Therefore (dear Reader) beware how you believe the Romish doctrine, established with such lying signs and wonders; rejecting both Scriptures and Fathers to the contrary; make not a corruptible creature your God and Maker; give honour and glory unto God only, who by his infinite mercies requires it at thy hands, and, as I have done, renounce all society in rites, ceremonies, and acts of religion with the Church of Rome, that that of David may be verified both of me & thee, 
Psal. 1. v. 1.  saving: Blessed is the man that hath not walked in the council of the ungodly, nor stood in the way of sinners, and hath not sit in the chair of Pestilence: which happiness thou mayest enjoy if thou followest not the ungodly councils of Lateran and Trent, in this point of doctrine, if thou continuest not in that Church, and restest not thyself upon that Pestilent chair of Rome's infectious Idolatries.   

CHAP. XIIII. Containeth an observation about the Sacrament ministered but under one kind to Lay people in the Church of Rome.  
I Have read in a certain Preacher that the Writers of natural things have left recorded, 
The Sacrament under one kind giveth not life unto the soul. Petrus Besseus Concep. Theol. far. 2. maior. Heb  that there is a certain herb to be found upon the Alps, having only two branches, which is of such a strange natural power and officacie, that the beasts living upon those mountains, if they chance to taste but of one of those branches, forthwith they die, but if they eat of both branches, they take no hurt or damage, but are nourished thereby; Even so do I observe upon the mountains of holy Scripture, the plant of the holy Eucharist having two branches of bread and wine, by Christ's institution, of such nature and quality, that if by faith his faithful flock eat but of one branch, and leave the other, they perish through heresy, but if by faith they taste and feed of both branches, that is, both of bread and wine, they feel much good, they are strengthened in the life of their soul, and are much nourished thereby; according to that of Christ: 
joan. 6.  Nisi manducaveritis carnem filii hominis & biberitis eius sanguinem, non habebitis vitam in vobis; Unless you eat the flesh of the Son of man, and drink his blood, you shall not have life in you. Whereby I observe the great danger the Church of Rome standeth in, which will afford here sheep in the Sacrament only one branch, viz. the bread, and bereave them of the other branch, viz. the wine; and on the contrary side the great happiness of the Church of England, which affordeth Christ's faithful flock both branches of the blessed Sacrament, as well Bread as Wine, according to Christ's own institution. This inducement amongst many hath not been the least, which hath as comfortably drawn me to the Church of England, as the star which appeared to the three Sages in the East, guided them in a short space to the presence of Christ, swaddled in clothes, and lying in a Crib at Bethlem; having in imitation of them now offered up my three gifts unto Christ, to be employed wholly in his service, my Understanding, my Memory, and my Will, with all my faculties of body and soul, depending or subject unto them, for the propagation of his Gospel, for the demolition of Romish novelties, and for the manifestation of his unspeakable mercies showed unto me, and the reformed Churches, in freeing us from those damnable errors and wicked ways, wherein the Church of Rome leadeth her blinded followers, which fond shut their eyes from the Sunshine of truth, appearing in the holy Scriptures, and from the Prophets and Apostles, who like shining stars by their doctrine, recorded in the book of God's secrets, would both comfort and direct their souls in the right way to heaven, if flying with humility to Christ, and acknowledging their own blindness, they would cry out with devotion unto him like the poor blind man in the Gospel; Domine fac ut videam; O Lord make me to see.  
2. Howsoever the adversaries in the Supper of the Lord make no reckoning of the wine, 
Both forms must be in the Eucharist.  which is essential to the Sacrament, yet the true faithful knowing the dignity and excellent value thereof, will not be so unmannerly, being invited thereunto, as to neglect that which Christ provideth for them. For being rightly informed, that as in the great and pompous supper which Cleopatra Queen of Egypt set before Antonius, there were two precious jewels and gems brought to Antonius, which were esteemed to be worth two hundred and fifty thousand Crowns: Even so in the supper of the Lord, in the blessed Eucharist, which is the great supper prouded in the Church of God for his faithful friends, there are two jewels of inestimable price, that is, the bread and wine, by means whereof the flesh and blood of Christ, the rich price of our redemption, is conveyed unto our souls; therefore there is no just cause why the Church of Rome, pretending to be the chaste Spouse of Christ, should be so scornful of the rich gift of her heavenly Spouse, who liberally offereth her both these jewels, as most discourteously to suffer and permit, that the lay people should be deprived of the one of them, since Christ hath appointed both for them. The practice to be so, is sufficiently known to all: and that the doctrine of the Church of Rome is so, also appeareth by the Council of Trent, saying; 
Concil. Trident. ses 21. anno 1.  If any shall say, that by God's Precept, or upon necessity of salvation, all and every faithful of Christ ought to take both forms of the most blessed Sacrament of the Eucharist, let him be accursed. And agine, If any shall say, 
Cap. 2.  that the holy Catholic Church was not led upon just causes and reasons to communicate lay men, and Clerks also not consecrating, only under the form of bread, or therein to have erred, let him be Anathema. By which it is most apparent, how the Church of Rome doth not only cross Christ's institution, and disobey his commandment, but also overthroweth the very essential part of the Sacrament.  
3 For first, 
The ministration of the Sacrament under one form is repugnant to the essence of the Sacrament  there is nothing more essential in a Sacrament than the matter and form thereof; as in Baptism, the water, and words: so in the blessed Sacrament of the Eucharist the essential parts thereof are the Bread and Wine coniunctim, jointly, and the words of consecration of either of them jointly, and not divided; for the Catechism of the Council of Trent defineth a Sacrament thus: 
Cathe. ad Parachos.  A Sacrament is a thing subject to our senses, which by God's institution hath power, as well to signify as to effect holiness and righteousness. Whereby it appeareth, that the sensible sign, instituted by God, is a thing essential to every Sacrament. Which appears also b johan Viguerius, saying, 
De sacra. in Gene. c. 16. v. 3  It is necessary that the things which are assumed for the Sacraments, be determined by God's institution, because that things by their natural virtue have no power of sanctifying. Now therefore, if we consider the matter and sensible signs instituted by Christ for the Sacrament of the Eucharist, 
Jnstit. c. 16. ff. 3. vers. 1. Thom. 3. p. q. 74. art. 1.  johannes Viguerius telleth us, That the matter of this Sacrament, before consecration, is bread and wine, because Christ took bread and wine; and Melchisedech, who in his sacrifice figured Christ, offered bread and wine, so Christ did institute it under the forms of bread and wine; and very conveniently: First for the use of the Sacrament, which is eating; for as water is taken in the Sacrament of Baptism for the use of spiritual ablution, because corporal ablution is commonly done by water: so bread and wine for spiritual refection, because most commonly men are corporally refreshed therewith. Secondly for signification, because this Sacrament is a memorial of the Lords Passion, in the which the blood was spearated from the body; so distinctly the bread as a Sacrament of the body, and wine as a Sacrament of the blood. Thirdly for the effect, in respect of the whole Church, which consisteth of divers believers: so the bread is made of divers corns, and the wine of divers grapes. Out of this ground it seemeth, that the jesuit in Rome delivered in the School the definition of this Sacrament in this manner, which I took from his mouth with mine own pen; which is, 
De sacramentis tract. 4. c. 1. dico 3.  That the Eucharist is a Sacrament, which under the forms of bread and wine containeth the body and blood of Christ, for the nourishment of spiritual life given by Baptism. From all which doctrine I most clearly gather, that bread and wine jointly ministered belongeth to this Sacrament; and that without overthrowing the essence of this Sacrament, according to our adversaries own Teachers, it cannot be given under one kind to the lay people: for it is to be given to lay people according to the essential parts thereof, instituted by Christ: but according to these Writers, the essential parts thereof are bread and wine jointly, as the matter; the form being the words of consecration, jointly pronounced over either form, ergo the bread and wine coniunctim are to be ministered to their people for the integrity of the Sacrament. Whence it followeth, that the Church of Rome, by the amputation of one form utterly crosseth and overthroweth the nature of the Sacrament, and so maketh it no Sacrament at all, because so it wanteth an essential part thereof. Therefore very justifiable is his majesties assertion, when reckoning up the novelties of the Church of Rome, amongst the rest he ranketh the amputation of the one half of the Sacrament from the People. 
Praemonit.   
4 Secondly, that the doctrine of the Church of Rome doth cross Christ's institution, 
It also crosseth Christ's institution.  is also most clear to any judicial 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 usual Supper, the first is a matter of faith out of the Gospel, and it is defined in Clementine unico, in the Tridentine Council, where it saith, 
Ses. 13. c. 1. & 2.  This is the tradition of the ancient Fathers. Now then, if this be so, we must examine, whether Christ did institute it under both kinds, or not: for if he did, then certainly it is also so to be ministered likewise to the people, because he bid that to be done in remembrance of him which he himself did then: his meaning not being to institute two Sacraments of the Supper, whereof the one for the Priests should consist of two parts or of two kinds, the other for the people but of one. I find Saint Matthew to record Christ's institution in this manner; As they did eat, jesus took the bread, 
Mat. 26. v. 26.27.28.29.  and when he had blessed it, he broke it, and gave it to the Disciples, and said, Take eat, this is my body. Also he took the Cup, and when he had given thanks, he gave it them, saying, Drink ye all of it, for this is my blood of the New Testament, that is shed for many for the remission of sins. I find also Saint Mark to set it down thus; 
Mark. 14. v. 22.  And as they did eat, jesus took the bread, and when he and given thanks, he broke it, and gave it to them, and said, Take, eat, this is my body: And also he took the Cup, and when he had given thanks, gave it to them, and they all drank of it; and he said unto them, This is my blood of that New Testament, which is shed for many. S. Luke records it thus, 
Luk. 22.19. & 20  And he took bread, and when he had given thanks, he broke it and gave to them, saying, This is my body which is given for you, do this in remembrance of me. Likewise also after supper he took the Cup, saying, This Cup is that new Testament in my blood which is shed for you. 
1. Cor. 11. v. 23 24.25.26 27.28.29  And S. Paul most largely explicates the same Institution, saying; I have received a Precept of the Lord, which I also have delivered unto you, that the Lord jesus, in the night when he was betrayed, took bread, and when he had given thanks, he broke it and said, Take eat, this is my body which is broken for you, this do ye in remembrance of me. After the same manner also he took the Cup when he had supped, saying, This Cup is the new Testament in my blood, this do as oft as ye drink it in remembrance of me; for as often as ye shall eat this Bread, and drink this Cup, ye show the Lords death till he come: Wherefore whosoever shall eat this Bread, and drink the Cup of the Lord unworthily, shall be guilty of the body and blood of the Lord. Let every man therefore examine himself, and so let him eat of this Bread, and drink of this Cup; for he that eateth and drinketh unworthily, eateth and drinketh his own damnation, because he discerneth not the Lords body. Now out of all these places of S. Matthew, S. Mark, S. Luke, and S. Paul, I find both kinds instituted by Christ, and so inseparably intimated with a copulative conjunction, that whosoever separateth them, can but most insolently oppose himself against Christ's institution, and the essence of the Sacrament. What greater pride can there be, than when Christ saith in express words, Drink ye all of this, as well as eat the bread, than with the Church of Rome to contradict him, teaching the people only to eat the bread, and not drink the wine? Or what greater presumption, than so rudely to thwart S. Paul? who calleth the institution of the Sacrament a Precept, which he delivereth to the people, specifying both forms of bread and wine, commanding as well the receiving of the wine to be drunk in remembrance of Christ, as the bread to be eaten; and therefore if the one bind lay people, the other also doth as strongly oblige them, especially since S. Paul in another place saith thus; 
1 Cor. 10.16.17.  The Cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? for we that are may, are one bread, and one body, because we do partake of one bread and one Chalice. The Church of Rome taking away the participation of the Chalice, in ministering the Sacrament to lay people only under the form of bread, maketh S. Paul to speak false, who joineth both forms together with a conjunction copulative, showing that we are many one body, because we participate of both, making us all one. And it is here to be noted, how the Bible's printed amongst our adversaries, do vary about this Text, and may be suspected, that they have played Legier du main with the Bible, as well in their last corrected Latin as in the Greek concerning this Text, for in them both (of one Chalice) is left out, and yet in an old Manuscript which I have now in my hands, and in another Bible printed at Paris in the year of our Lord 1583, the text is, That omnes quidem de uno pane & de uno 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 been committed in leaving out the Chalice in the latest vulgar editions. So that now all these places of Scripture being judicially weighed, the amputation of one part of the Sacrament seemeth not only to control Christ's own institution, but also his absolute commandment.  
5 Besides, that it is a mere novelty, 
It is also a novelty. Lib. de Eccles. observat. 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 upon antiquity, is most apparent to all that rightly examine the matter, for at the first the people received the cup as well as the bread; afterward (saith Micrologus) the Roman Order commandeth the wine also to be consecrated, that the people may fully communicate; and this was approved by many learned Writers. Yet in time the Council of Constance, See. 13. ff. item ipsae, forbade it, and then all of the Church of Rome began to change their minds. Afterward the Council of Basil released the decree of Constance to some, as to the Bohemians; and the Council of Trent confirmed it again. 
Ses. 21. c. 2.  Whereby it is apparent, that the modern Church of Rome hath swerved in this point of faith from which it believed formerly, and since it began to be the seat of Antichrist. The most ancient Liturgies in their own form show, 
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 received the wine as well as the bread. And Caietane saith, This custom endured long in the Church; and that they had ministering cups for the nonce to serve the people with wine, which none will deny. Origen saith plainegly, Christian people were accustomed to drink the blood. And S. Cyprian, How do we make them fit for the cup of Martyrdom, 
Epist. 2.  if first we do not admit them by the right of communication in the Church, to drink the cup of the Lord? The same Author, or another as ancient, 
Serm. de coena Dom.  in another place saith, The Law doth prohibit the eating of blood, the Gospel commandeth that it be drunk. That the Chalice also was used in S. Ambrose his time, himself showeth, 
Apud Theod. 5. Hist. 15. In 2. Malach.  speaking to Theodosius; With what boldness wilt thou partake with thy mouth the cup of precious blood? S. Hierome saith in express terms, The Priests which make the Eucharist, and distribute the blood of the Lord to the people. And Paschasius saith, 
Super cap. 15.  Drink ye all of this, as well the ministers as the other believers. 
Apud Gratian. can. Comperimus de consecrat. dist. 2.  Gelasius saith, We find that some receiving only the portion of the sacred body, abstain from the cup of sacred blood; Who doubtless (because I know not by what superstition they are taught to be obliged) either let them receive the entire Sacraments, or let them be expelled from the entire Sacraments, because the duision of one and the same mystery cannot be without great sacrilege. All which places do most lively express the faith and practise of the ancient Church to have been otherwise than it is now in the present Church.  
6 Is it not a lamentable thing to see, 
Observe well this Council Ses. 13.  that the Council of Constance confesseth, That jesus Christ instituted and administered the Sacrament under both kinds, and that in the Primitive Church this Sacrament was received by the faithful under both kinds: And yet against Christ's institution and the practice of the Primitive Church, the same Council most blasphemously complaineth, That in some parts of the world some rashly presume, that Christian people ought to receive the Sacraments under both kinds; and thus censures it to be presumption and rashness to follow Christ. Of the Fathers of that Council, with the Pope himself, I may well say, Concilium inierunt ut caperent jesum in sermone. 
Exod. 7.  But as the Serpent of Moses devoured the Serpents of the Sorcerers, so Christ will overcome the malice and craft of such wicked counsellors. It is a folly for our adversaries to say, That when Christ said, Do this in remembrance of me, he spoke only to Priests; for than it would follow, that the lay people may be debarred of both kinds: and it is as impertinently objected, that the Apostles were Priests, therefore Christ's Precept, Drink ye all of this, belongs to Priests only, for then the Primitive Church did amiss, and S. Paul the Apostle also, who delivered the Supper to the lay people, without amputation of either kind, in such manner as he had received it of the lord 
My conclusion upon the precedent observation.  Now therefore, upon due consideration of all the premises, finding the Church of Rome to adulterate the word of God, to overthrow the nature of the Sacrament, to go against the doctrine of the Primitive Church, and to check most impudently Christ's own institution, cursing them that believe as Christ teacheth, and do as he commandeth, in drinking as well of the Cup, as in eating the Bread of the Sacrament, without division 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 (unless God show her the greater mercy) for all her maledictions and curses, to the terror of poor simple Christians, she herself will one day inconsolably taste of the bitter cup of God's wrath and indignation, which upon the sudden will be poured upon her, to her utter ruin and destruction; and she that hath so much afflicted and tormented others, will find it true, that Horrendum est incidere in manus Dei viventis, It is a horrible thing to fall into the hands of the living God.   

CHAP. XV. Containing an observation of the Pardons and Indulgences which the Peope annexeth to Crosses, Grains, and Medals.  
I Have observed in reading the lives of Saints a story worth the noting, of john the Bishop of Jerusalem, 
Metaph. in vita S. Epiph. Laurent. Surius, 12. Maeij.  who having with his honours changed also his mind, being surprised with extreme covetousness, he grew to heap up great store of treasures beyond all reason or measure: which Saint Epiphanius understanding, endeavoured to draw him to some liberality towards the poor: but he who preferred his gold before all other works of charity, cared not for the poor. Epiphanius seeing this, obtained of him a certain sum, more by force than by love, which he distributed amongst the poor with great joy. Few days after the Bishop redemanded again his money with great importunity, unto whom Epiphanius gave good words, promising to repay him soon after: but the Bishop was not contented, but used him with some violence, uttering injurious 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, craving pardon. Then Epiphanius showed him into what a gulf of covetousness he was plunged, & putting his hand upon his head, restored him his right eye again; who praying him to restore him also his left eye, the holy man refused it, to the end he should be always warned by that mark, ever after to use more modesty, and more carefully to avoid that plague of covetousness. In this example (courteous Reader) you have a lively representation of the Bishop of Rome his insatiable avarice, now that he is come to such temporal greatness in this world; and consequently of the spiritual blindness, wherewith God hath strooken him for the same, not suffering him to see the light of truth, but to run headlong into divers inextricable heresies, as a just punishment for such his greedy desires; for the novelties, which are now broached in the Church of Rome, were not known till this hateful sin of avarice took hold of the Popes, 
Indulgences grounded upon the covetousness of Popes.  and drew them to employ their studies more in gathering together temporal wealth, than the riches of God's graces, and true knowledge of the Scriptures. For hence and from this source only hath flowed divers points of doctrine, now currant in Rome, more tending to the amplification and enlarging of his temporal Kingdom, than the Kingdom of Christ's Church amongst which the doctrine of Pardons and Indulgences is not the least profitable for the filling up of the Pope's coffers, and giving contentment to his avaricious desires, arguing the great spiritual blindness God hath permitted him to fall into in punishment of the detestable sin.  
2. 
Indulgences disproved by their definitions.  Now this observation having averted my mind from the Church of Rome with divers others, and laid open unto my soul, the most foul abominations of that Church, for the better explication of her erroneous doctrine concerning Indulgences and Pardons, I must show thee (courteous Reader) how this aversion grew in me by the examination and study of truth. First, I began to examine the true nature of these Romish Indulgences and Pardons by the definition of them, which I found in Cardinal Bellarmine to be thus expressed. 
Lib. 5. de poenit. cap. 2.  Indulgences (saith he) are the remissions of pains, which are to be endured after the remission of faults, granted unto the faithful for a reasonable cause by the high Bishops out of a Fatherly lenity and condescension. joannes Viguerius the great Scholar of Spain calleth Indulgence: 
joan. Viguer. Instit. Christi. cap. 16. verse 29.  A distribution of the treasure, or an application of the penalties of the supererogation of Christ or of his Saints, for the remission of pains due for passed sins, made by him, that ruleth the Universal Church, with judgement of discretion. Silvester their best Summist for cases of conscience, defineth it thus. The Ecclesiastical Indulgence, 
silvest verb. Jndulgentia. num. 3.  is a donation of some thing taken out of the spiritual treasure of the Church, made unto a sinner that he may satisfy God, the creditor of his pains. Thus these learned men of Rome writ of the nature of Indulgences. Whereupon first I note out of Bellarmine, that these pardons are not to be granted without a reasonable cause, and according to Viguerius with judgement of discretion; yet notwithstanding this is contradicted by Emanuel Sa the jesuite, who saith: That some say an Indulgence given without cause is of value; 
Verbo Indulgen. num. 1. Bonavent. 4. d. 20.2. part. q. vlt. Solu. 4. d. 21. q. 2. art. 2.  others do not only require a just cause, but such a cause as is proportionable to the Indulgence. I, but Sa himself peremptorily affirmeth; I think no doubt to be made of an Indulgence given from the Pope. Where I note this man to be more the Pope's Friend than the rest, who whether the Pope with just cause or without just cause grant an Indulgence, he approves it; and further I observe a great difference amongst the Romish Writers in this point, and therefore no credit to be given to those that so much disagree in the cause why Indulgences should be granted. Secondly, I note out of Silvester, that the subject of Indulgences is a sinner, I mean, as he saith, it is granted to a sinner; and yet this seemeth to be contradicted by him and others; who saith: He that is not in God's 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 observe moreover, that whereas the Pope granteth Indulgences oftentimes, both from sin and pain, which now is grown ordinary, he crosseth the Doctrine of these Authors, who in the definition of an Indulgence, make mention only of remission of pain, and not of the sin, for according to their own Doctrine else where, both mortal, and venial sins are taken away by the Sacrament of Penance, as the proper subject and matter of their Sacramental absolution.  
3. Now for the establishment of this doctrine of Indulgences, 
The Scripture abused about Indulgences.  they have no Scripture, as far as I can perceive, of any force, which hath made the Reformed Churches to term these Papal Indulgences, pious frauds of the faithful, inventions, and impostures; and his Majesty discovering as much, justly to reckon them amongst the trash depending upon Purgatory, 
To Christ. Mon. f. 43.  not worth the talking of: yet do they not stick to be so presumptuous as to allege Scriptures most indiscreetly for their doctrine, as namely joannes Viguerius doth, as if he had got a great victory against the Reformed Churches in this point, proving the name of Indulgence to be found in the Prophet Esay, his words (which he citeth) are these. Notwithstanding to convince their ignorance, 
Instit. Christ. c 6. § 6. vers. 19  and unbridled boldness, we must show the name Indulgence, expressly to be found in the sacred Letters, in the same sense the Church useth: And this chief in Esay the Prophet, where in the Person of Christ he saith. The Spirit of the Lord upon me, in that he hath anointed me. He sent me to announce unto the meek, to heal the contrite of heart, to Preach Indulgence unto Captives, releasement to those that are shut up: and so it can not be denied, that the name of Indulgence in the sacred Letters is not to be found. And that Esay wrote according to the intention which the Church useth, Christ the Lord, hath declared in S. Luke, where it is said, 
Luc. 4.  that when upon the Sabaoth he entered the Synagogue of Nazareth, he rose up to read, and the Book of the Prophet Esay was deliucred unto him; and turning the Book he found the place where it was written; the Spirit of the Lord upon me, for that he hath anointed me, he hath sent me to evangelize to the poor, to heal the contrite of heart, to Preach remission to Captives: behold how the name Indulgence, Christ interpreteth remission. But of what Indulgence spoke Esay? truly of sins, for the pardoning and remitting of which, Christ was sent by God the Father; and because in sin there are two things, to wit, the fault and the pain, the remission of the fault, and also the remission of the pain, 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 pains 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 useth. Here I see a brave proof of a vaunting Spaniard, who with his Spanish Bravadoes thinks to have conquered, but I believe when he shall have found the strength and truth of his encounterers, whom he termeth Heretics; if he were now alive, he would say as I have heard reported once by an English Gentleman, that served sometimes amongst them of a Countryman of his; who fight against the Soldiers 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 sworn in the Spanish tongue. I vow to God, that this day, I think, God is become a Lutheran. For in very truth if the Texts which Viguerius citeth, so confidently, thinking by them to overthrow all the Lutherans in the world, be well and rightly understood, you shall find them to be of no efficacy at all, and to be but match & powder without fire; that is, Scripture and his own sense, and private understanding without the fire of the holy Ghost, without the Spirit of truth, and the comfortable Master teaching all truth; for the prophecy of Esay only foreshoweth how Christ the Messiah, coming into the world, should Preach the remission of sinners to all in general, and delivery to those that lived in the darkness of ignorance, before the coming to Christ as the Gentills, who should find mercy and truth by Christ as well as the jews. Neither will I deny, (which maketh nothing for Viguerius) but that the remission of sins, and also the remission of pains due to sin, is meant by the word Indulgence, the infinite guilt of sin, and the eternal pain due to sin in hell fire, (both which belong to sin) being taken away by the blood of Christ, and therefore if the eternal pain, why not also the temporal? what reservation did Christ make, or his Apostles, to show that the ternall pain should be remitted, and the temporal be reserved only for the Pope, to be pardoned by means of crosses, medals, grains, rings, knotted cords, and the like childish trinkets? O miserable blindness that cannot discern such gross errors, and so great a profanation of Christ's merits and satisfaction, Sweet jesus, 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 profaned for the supporting of Romish novelties. I will not show how impertinently other places are applied by Bellarmine for the confirmation of the same Romish error, my designment not being to write a whole Book of Confutations, but only to point at the chief observations I made in divers points of religion inducing me from Romish errors and idolatries unto the light of truth.  
4 Upon further consideration of indulgences I find also, 
The doctrive of Romish In dulgences not ancient.  that as they are not established by Scriptures rightly understood, so neither are they supported by antiquity in the primitive age of the Church. Bellar. cities Greg. the first to have granted Indulgences in the days 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 proof whereof he citeth Thomas Aquinas; and Altisiodorensis who was before Thomas; he citeth also Leo the third, who as S. Lugderus writeth, at Aquisgrave in the Palace dedicated a Church to the blessed virgin Mary, enduing the same Church with many indulgences. He citeth besides Sergius the second about the year 844. who granted indulgences of three years and of three Quadrigenaries unto those that should visit the Church of S. Martin upon the mountain, 
Spist. de sanct. Swiberto apud Sur. tom. 2 post S. Swibert.  upon the feast of the same Church. He citeth likewise Vrban the second to have granted a plenary indulgence to those that went to the holy wars. He citeth also Martin the fift to huae granted a plenary indulgence: And the Council of Trent to have approved also the use of Indulgences. Amongst all which cited by Bellarmine, Pope Gregory the first lived in the sixth century, Pope Leo the third, who was successor to Pope Adrian the first lived in the eight century; Sergius the second, successor to Gregory the fourth, lived in the ninth century; urban the second, successor to Victor the third, lived in the eleventh century; Pope Martin the fift by some called Martin the third, successor to john the one and twentieth, lived in the fifteenth century, as appeareth in the French jesuite james Gaultier. 
Table Chron. de l'estate du Christianisme.  Now therefore, when I do seriously consider these assertions of joannes Viguerius and Cardinal Bellarmine for the practice of Indulgences, the ancientest they cite is Gregory the great, who lived in the sixth century, which was after the sowing of much cockle and more heresies, man being asleep; no such practice having been known by any Pope before then, whereby it appeareth that their doctrine, even by their own assertions, about these pardons and indulgences is but a new doctrine lately sprung up in the christian world and hath not the mark of Antiquity to stand in defence of it.  
5 This I find also even by Bishop Fisher to be most true, 
Other late writers show the novelty of Indulgences.  who saith, That so long as there was no care of Purgatory, no man sought after Pardons, for on it dependeth the credit of Pardons; When therefore Purgatory was so lately known, and received in the Church: 
Assert. Luther. confut. art. 18. pag. 86.  who now can marvel at Pardons, that in the beginning of the Church there was no use of them? Pardons therefore began after that they had trembled a while at the pain of Purgatory. I find also that Durandus saith; There are few things to be affirmed for certainty concerning Pardons, 
4. d. 20. q. 3.  because the Scripture speaketh not expressly of them: and the Saints, Ambrose, Hilary, Augustine, Jerome speak not of them at all. Caietane also the great schoolman  saith; There can no certainty be found of the beginning of paerdons There is no authority of the Scripture or ancient Fathers Greek or Latin that bringeth it to our knowledge. 
Tra Hat. de Indulg. ca 1.  And Alphonsus showeth in very plain terms, that they are but novelties, saying; Their use seem to have come but lately into the Church. 
Haeres. verbo Indulg.  And Henriquez a jesuite often cited by the Readers in Rome hath these words; There be ceertaine late Dinines which affirm it is no rashness, 
Sum mor. li. 7. cap. 3.  if a man say the use and practise of Indulgences is not from the Apostles times.  
Now, this being considered which these Writers esteemed most learned by their own associates, do find (even contrary to cardinal Bellarmine, who citeth Scriptures for proof 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 certainly they are novelties not to be embraced, the doctrine of them is but cockle that overgroweth the good corn; it is after-coming, 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 Pope's being desirous to enrich themselves with money, have devised them for the emptying of men's purses throughout all Kingdoms subjecteth to his usurping authority, like Boniface the ninth, of whom it is written; That he sent into divers Kingdoms, his Treasurors with Pardons, 
Theod. a mem. de scismat. lib. 1. ca 68 pag. 20.  who extoried thereby very great sums of money from the simple people: that in some one Pronince they would get together above an hundred thousand florins, and released all sins to them that confessed unto them without any penance. Therefore as I said in the beginning anarice caused spiritual blindness in Popes, and blindness, as a punishment, confirmeth them more and more in their errors.  
6 Is it not strange, considering all reason to be against this doctrine of Indulgences, that the Church of Rome will by her comminations still curse those that embrace it not, as the Council or Trent doth all those, That affirm them to be unprofitable, 
Ses. 25. decret. de Indulgentijs.  or deny any power to be in the Church to grant them. What, shall not (as I said before) the blood of Christ as well take away the temporal pain due unto sin, as the eternal? or is not his satisfaction infinite? what need then the superfluous satisfaction of Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Did the ancient Church ever speak of other Pardons than of the Pardons of outward penances, which ere enjoined for public satisfaction of the Church? Hath not Christ satisfied for the whole world? what need then of the satisfactions of Saints? what more than Indulgences instilleth a vain security into the souls of men, and overthroweth the foundations of all true contrition? is not Gods forgivesse and remission expressed with an Omne debitum dimisi tibi: 
Matth. 18.32.  I have forgiven thee all thy debt: if every debt, why not also the debt of temporal pain, if an exception can be showed, why is it not made manifest? Now judge (beloved Reader) whether here be not sufficient reason to make me or any other say farewell unto the Romish Church that thus enthralleth souls, profaneth the blood of Christ, disableth the Sacraments, and picketh men's purses by the devised doctrine of her Ecclesiastical Indulgences; Dear jesus, pardon my former fault, make me see better hereafter, let me with true compunction for this error say with the holy Prophet David; Erravi sicut ovis quae perijt, quaere servum tuum: I have gone astray like a lost sheep, seek thy servant, O Lord, Psalm 119. verse 176.   

CHAP. XVI. Containing an observation about the number of seven Sacraments admitted by the Church of Rome.  
IN my travels in the Low-countries, I have often smiled to see how the people in those parts, 
Vain is the terrors of Romish curses against the truth.  in a fair cornfield to drive away crows and other birds from the corn, will most artificially frame the reprefentation of a terribleman standing over the corn with a grim countenance, and with bow and arrows drawn up to the head, to the great terror of all birds that none may approach, as if forthwith he would hit all that came near. So likewise when I consider how the Church of Rome useth the show of terrors and comminations to keep Christians from feeding upon the wholesome truths and verities growing in the spacious fields of God's word, I find much cause of laughter to see she should think men endued with reasonable souls should have so little sense as not to discover her vain scarecrows of curses and excommunications, which are only terrible in words and just nothing in effect, but counterfeit terrors without hurt or harm; as for example, she makes a great show in words concerning the number of seven Sacraments, as if she would shoot every one to the quick that will be so venturous as to approach unto the field of Scriptures to know the truth thereof; her threatening show is this, 
Concil. tried. sess. 7. desacra. in genere Can. 1.  If any shall say that all the sacraments of the new Law were not instituted by jesus Christ our Lord: or that there are more or fewer than seven, viz. Baptism, Confirmation, Eucharist, Penance, Extreame-unction, Order and Matrimony; or also any one of these seven not to be truly and properly a Sacrament: be he accursed. Hear is the definitive sentence of the Church of Rome, casting you out of her Synagogue if you gainsay her decree; it is curiosity with her, and great presumption to examine her doctrine, you must not be so hold as to taste of the sweet and most pleasant fruits of God's word, the arrow is drawn up to the head against you, the terror of Anathema must put you to flight, Christ's doctrine must be no longer the little grain of mustardseed grown up above all herbs, for his faithful birds to sit upon the boughs thereof; this scarecrow Anathema, must put all to flight.  
2 But those that are wise and judicial do discover the vanity of this frightful spectacle; 
Those that are wise discover the vanity of them.  with the Berraeans they will examine the Pope's doctrine, by the Scriptures, as they did Saint Paul's, they will follow the directions of Doctor Stapleton, who appointeth also a mean to try the doctrine of false teachers by antiquity, even 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 Council of Trent vndefined, because so many new Anathemaes makes the world begin to suspect, that the Pope's labour more to subject people unto them by terrors then by truth, as men do children, who to keep them in awe, will tell them of Hobgoblins and Robin-good-fellowes & such like, that will fetch them away if they be unruly, and leave not their crying; Which policy myself partly observing to be used by the Church of Rome even in a modern example of Paul the fifth his Breve against the oath of allegiance, thinking only by the bare words declarative, without any one reason alleged for the unlawfulness in taking it, other than his own plain assertion; to strike such a terror both into his own children, and into the King and State, as if none would dare to gainsay it; but blessed be almighty God, who hath so communicated the beams of his unspeakable wisdom unto him and his loyal subjects, yea and unto many of the Popes own children, who were long seduced by his pretended inerrable power, that they dare not only believe the contrary, but also openly avouch it to the world, and join foot to foot in defence thereof both with pen and sword, if need be, howsoever the jesuits would think themselves advantaged if both sides should come to this latter encounter; but I trust God out of his mercy will dispose of milder courses, more manife sting therein his sweet providence and mercy for those that live 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 kingdom of Antichrist, than the true professors of the Gospel are for the kingdom of Christ, according to our saviours own words, Prudentiores sunt filii tenebrarum quam filii lucis in generatione sua, The children of darkness are more prudent in their generation than the children of light. Against whom I will daily pray that those who stand as sentinels over the reformed Churches may both have and carefully practise our saviours words, in another place, as an wholesome Autidote: Estote prudentes sicut serpents & simplices sicut columbae, Be ye prudent like serpents, and simple like doves; using serpentine prudence to defend their faith, and sovereign rulers as their heads; though with hazard of their own bodies and lives; and not omitting such a sweet dove-like simplicity and mildness without gall of malice, that their adversaries may be overcome by the observation of their wisdom and their Christianlike charity towards them.  
3 But to return whence I am digressed, 
The Church of Rome by terrors more than by proofs endeavours to plant the belief of seven Sacraments.  I discover the idleness of the Romish Anathema by the error and novelty of the doctrine of seven Sacraments, for the defence whereof the Council hath thundered it out, for I can find no Scriptures making properly for seven, no nor any one ancient Father reckoning seven only, and no fewer nor more; as for Baptism 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 concur therein; 
Belarm. lib. 1. de sacra. Bapt. cap. 1. Hebr. 6. vers. 4. Ephe. 5. vers. 26. john 3. vers. 5.  the external right is expressed in Saint Paul, calling it; The laver of water in the word of life. The institution and commandment; unless a man be borne of water and the spirit, he cannot come unto the kingdom of God, etc. and in going teach ye all people baptizing them in the name of the Father, 
Mark. vlt. v. 16.  and of the Son, and of the holy Ghost; the promise of grace: who beleeneth and is baptized shall be saved, but who believeth not shall be damned. So likewise in the Eucharist, the external rite is found to be bread and wine; 
Mat. 26. vers. 26 Ioh 6. vers. 57  The institution and commandment 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 show all the things most plainly belonging unto a Sacrament properly taken as the Church of Rome understandeth of Sacrament, with all the things necessarily belonging thereunto; and therefore that these two are Sacramnts is clear in their understanding, which the Church of England according to all antiquity doth admit: but the other five received by the Church of Rome either in one effentiall thing or other belonging to a Sacrament properly taken are defective, as either in the sensible sign, or in the institution and commandment, or in the promise of grace, notwithstanding that all must concur according to the Church of Rome to a true Sacrament. Now therefore although I could particularly show by the disabling of the other five, that there are not seven Sacraments as the Council of Trent defineth; yet because I will avoid prolixity, I will only prove it by showing that penance is no such Sacrament.  
4 All Divines of the Church of Rome do jointly agree that every Sacrament consisteth of matter and form: 
Penance no Sacrament properly, neither is auricular confession any essential part thereof. Tho. Aquin. part. 3. quaest. 84. art. 2. in corp. S. Tho. part 3. ubi supra art. 3. in corp..  the matter say they, of this sacrament are contrition, confession and satisfaction for the sins on the behalf of the penitent: the form is the words of absolution pronounced by the Priest: Thomas of Aquine their chief 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 showeth the form, saying; It is clear that this is the most convenient form of this Sacrament; I do absolve thee. With whom Viguerius also agreeth, saying; 
joannes 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 sins, which the penitent repenteth, which he confesseth, and for which he satisfiesh. In whose assertions I observe two notable errors; first that they count Penance a Sacrament, which is only a virtue disposing men to the Sacrament of the Eucharist, according to that, Probet seipsum homo & sic de pane illo edat, Let a man prove himself, and so eat of that bread: which proving must be by repentance. And secondly, that they make auricular confession consisting in a circumstantial enumeration of sins in their numeral distinct kinds to a Priest, an essential part of that Sacrament; neither of which can be proved 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 weak argument for proof of this Sacrament; saying, that as Baptism is adhebited for the purification of sin, so Penance; Therefore Peter said to Simon, do penance for this thy wickedness, but Baptism is a Sacrament as is said before; therefore Penance also for the like reason. Hear 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 Greek set out by Arias Montanus, the Greek 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 here to be omitted how notoriously the Rhemists do deprave the same place of Scripture, who in excuse of their following the vulgar translation add a notable falsehood and untruth, saying; 
In annot. Act. 8. vers. 22.  That the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify as much; is it not strange then that Arias Montanus, I think as good a Grecian as any of them, would have swerved from their translation? but their imposture in this place is most inexcusable, showing that they care not what they say, so they may cross the reformed Churches, as appeareth: when in the table before the new Testament printed anno 1600 wherein they charge the English editions of false translation they say most impudently: 
Matth. 23.2.  that, for [do Penance] they translate [Repent] charging Protestants to corrupt the Greek itself which they pretend to transtate; is not this a shameless impudency? considering that the foresaid Arias Montanus following the Greek translateth as Protestants do, 
Aries Mont, in Matth. 3.2.  poenitemini, repent ye, out of the Greek 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 prove penance to be a Sacrament by impertinently alleging a place out of S. Luke; 
Vbi supra art. 7. sed contra Luc. vlt.  It was behoveful 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 jerusalem; according to Montanus, who translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, incipientem beginning at jerusalem. Now I pray what was the penance & remission of sins beginning at jerusalem? it is clear 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.  & ask 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 every one of you be baptized in the name of jesus Christ for the remission of sins; Verse. 38 therefore fond and weakly doth Thomas apply the place of S. Luke, the plain words of the Gospel, to prove a Sacrament; for I trow no Popish writer will say that the repentance beginning at jerusalem upon S. Peter's sermon before Baptism received, was a Sacrament; for they all hold that their Sacrament of Penance taketh away only sins after Baptism. And the same Angelical Doctor himself saith; 
Tho. Aquin. part. 3. quaest. 84. art. 6. ad 2.  that Penance which goeth before Baptism, 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 essential part of a Sacrament.  I find most clearly that auricular confession by the penitent to a Priest made, by a particular enumeration of all a man's sins according to their numerical & distinct kinds, is by no place of Scriptures to be proved, nor was instituted by Christ as an essential part of a Sacrament, howsoever the Council of Florence call Penance a Sacrament, and the material 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 essential part of the Sacrament? As for those Scriptures which Bellarmine allegeth for confession as a part of his Sacrament of Penance, they are very impertinently alleged; 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 prove 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 have done all the sins which use to happen unto men, they shall confess their sin; which place according to the meaning can have no reference to the Sacrament instituted in the law of grace; for here mention is made of acknowledgement and confession to God, or of some public act of injustice to a man's neighbour, which is to be satisfied by restitution, as the words following do express. 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 only of the new Law instituted by Christ. Again, 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 David, saying to God; 
2. King. 24.10.  Peccavi valde in hoc facto: which is most ridiculously applied, because there David confesseth not to any Priest but to God. 
jonas 3.5.  A third place he citeth out of jonas the Prophet to the same purpose, And let them cry to God in fortitude: which place is meant of importunate prayer to God for pardon for their sins; which he wrists to Confession; so he wresteth also the prayer of the Publican, 
Luke 18.13.  O God be merciful unto me a sinner; which he saith belongeth to confession. Now the judicial Reader, if he mark well the force of his argument and the end, shall easily see that the Cardinal doth very impertinently allege these places, for though these places do somewhat make in general for the acknowledgement which a man ought to make of his sins 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 prove that Contrition, Confession and Satisfaction, are acts of the virtue of Penance, will needs infer thence by necessary consequence, that therefore they are parts of actual penance, under the nature of a Sacrament for the remission of sins, which in truth is one of the most ridiculous arguments, and such a profanation of the sacred word of God, as I never 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 certain Hampshire Recusant calumniously reported of me not long since, to one of his majesties housebold, viz. that I was distracted, and out of my wits, and therefore no marvel if I were become a Protestant: I verily think I could scarce make a more witless argument, or with less judgement allege Scriptures, than their learned Cardinal the chief pillar of their Church here hath done. But I hope that almighty GOD (unto whom I often say with the most zealous and humble affections of my heart, Da mihi intellectum Domme & scrutabor legem tuam, Give me understanding, O Lord, and I will search thy law;) will preserve me from such sinister understanding, and give me such judgement as may daily discover the like impostures against truth, and GOD'S holy word, and free the truth of God's cause from many of their disgraceful calumniations, which can issue from no other source than the Devil the Author of lies, whose implacable hatred and malice will never cease against the true Church of GOD to stir up such lying children as will imitate his own wicked nature.  
7 As impertinently as this text, 
Another impertinent allegation. 2. Cor. 5.18.  the Cardinal allegeth an other for proof of the Romish auricular confession out of S. Paul to the Corinthians, he hath given unto us the ministery of reconciliation; and he hath put in us the word of reconciliation: for Christ therefore we are Legates. O God, O heaven, Verse 19 O Angels, O all ye men living upon the earth, come and judge whether the learned Cardinal do rightly apply this place of Saint Paul, or not? I will not judge myself, I will only oppose what lieth in Saint Paul going before, and following these passages cited by him. Can this place be meant of absolution after a particular enumeration of sins to man, if you consider what Saint Paul saith before; Behold, 
Verse 17. & 18  all things are made new, but all of God, who hath reconciled us unto himself by Christ: where it appeareth the chief means of reconciliation is by Christ, as it is said in the nineteenth verse, Verse 19 Not imputing unto them their sins; and the ministerial means of reconciliation by the Clergy, doth it not appear to be by preaching the word and exhortation, and not by any power to absolve after auricular confession? for the Apostle after he had said; He hath given us the ministry of reconciliation, and hath put in us the word of reconciliation: Doth he not show the means of this ministerial reconciliation, to be by preaching and exhorting? God working it so, and no otherwise by them, when he saith; For Christ therefore we are Legates, God as it were exhorting by us. Who forthwith performeth this ministerial office and duty of reconciliation, saying; For Christ we beseech you be reconciled to God. Verse 20 Now here if we may believe the Apustle Saint Paul, judge whether Christ be not the chief cause by not imputing to sinners their sins; and further, whether the Priest be here expressed to be the ministerial cause, otherwise than by way of exhortation; concluding, Him that knew no sin for us he made sin (that is, Verse 21 as the Rhemists' note, 
Upon this place  a Sacrifice for sin) That we might be made the justice of GOD in him. judge ye now therefore out of all these places, whether the cardinals allegation of Saint Paul make any thing for auricular confession, or not, as it is a part of the Romish Sacrament of Penance.  
8 A third place of Scripture alleged for auricular confession by Cardinal Bellarmine, is taken out of Saint james, chap. 5. where it is said; Confess therefore your sins one to another; and pray one to an other, that ye may be saved. Which place doth neither make for Auricular Confession, nor for absolution by the Priest; for immediately before Saint james imputes the remission of sins to prayer in Faith, saying; The prayer of Faith shall save the sick, and our Lord shall lift him up, and if he be in sins they shall be remitted him. Again, the words seem not to import that Auricular Confession the Church of Rome useth, for they are spoken as well of the Priest, who is to pray, as of the sick, for a mutual and reciprocal prayer each one for the other; now the Priest is not by Auricular Confessio to confess to Lay people that he may be prayed for, for according to the Papists, that Confession is for absolution only; but this Confession Saint james speaketh of, is meant of such a Confession, as joined with prayer a man may be saved by it; and that which in the Romish sacramental Confession saveth a man, is the absolution of the Priest, who as a judge giveth a judicial sentence of pardon, which is the form of the Sacrament of Penance, and not as a suppliant prayeth for his neighbour, which is only intimated by Saint james: neither is it apparent that Saint james meaneth more by this text, than mutual Confession of them who have trespassed one the other; and therefore may be thought right well, that he meaneth in these words no more than Christ did concerning reconciling ourselves with our brother offended, that so the offerings of our prayers to God may be acceptable one for an other, when he said, 
Matth. 4.25.  Go first to be reconciled to thy brother, and then coming thou shalt offer thy gift.  
9 A fourth place which I discover most miserably and fond wrested by Cardinal Bellarmine, 
A text mice. rably wrested. 1. john 1. verse 9  is out of the first Epistle of Saint john, where he saith; If we confess our sins, he is faith full and just for to forgive us our sins, and to cleanse us from all iniquity: whereupon he saith; 
Vbi supra.  Hence is Sacrament all Confession probably gathered: but it may more truly be said; Hence is Confession of our sins to God most clearly to be gath ered, and the other most probably confuted, For first the words, He is faithful to forgive our sins, is spoken of GOD, and not of any Priest, as may appear by the words following, if we co●nfesse not to GOD; If we shall say that we have not sinned, Verse 10 we make him a liar, and his word is not in us: By which it is clear, that Saint john also speaketh here only of Confession in general to GOD, as also may appear by the words before, If we shall say, that we have no sin, we seduce ourselves, and the truth is not in us. Secondly, that by this confession is meant that which we ought to make to GOD, is evident by the Rhemists, who for the better understanding of this place do refer us in the inner margin to the third book 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 sins only in general. Peccavimus, iniquè egimus, ininstè gessimus; We have sinned, we have done naughtily, we have behaved ourselves wickedly: The second place also expressing as much almost in the very same words. Whereby it appeareth how much the Cardinal abuseth this Scripture, and wresteth this Text against all right sense and meaning, which cannot possibly be applied for the justifying, of his Auricular Confession. Now therefore finding by due search and examination, that none of the places of Scripture cited by Cardinal Bellarmine, the chief Pillar in this our age of the Roman faith, do prove either Auricular Confession to be necessary to salvation, or to be truly any material part of Penance, as a Sacrament instituted by Christ jesus, it followeth as a most certain truth, that the Church of Rome hath most grossly erred in defining the number of Sacraments to be seven, cursing all those which shall hold and maintain the contrary. Which curse and threatening of the Church of Rome no man hath cause to scare, that esteems of S. Paul's curse upon those that shall teach other doctrine than wha the taught, or that findteh himself less surprised with the fear of men's threatenings, than with the fear of God, who can cast our souls into hell fire.  
10 And in very truth, 
divers Authors show 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. dost. 8 q 1. Henriq sum. pag 325. And● Orthodox expl c. pag. 663. B●ron tom. 1. ann 56. nu 28. Homil 22. add pop. Antioch.  when I look backward upon the beginning of Christianity, as by the Scriptures I find no such doctrine of auricular Confession to Priests, as a thing necessary to salvation, so do I find it a novel doctrine, not agreeable to Antiquity, but to have had beginning after the planting of Christianity: For Nectarius the Bishop of Constantinople; Put it down in his Church, and all the Bishops of the East did the like in theirs: This the learned est Writers of the Roman Church know well enough and acknowledge, railing upon Nectarius for so doing; as Andradius and Baronius do: which is a sign that the reformed Churches rejecting confession, break no commandment of God, but follow the example of the primitive church that refused it. This seems to be most clear by S. chrysostom, saying; This is wonderful in God, that he not only forgiveth us our sins, but neither doth he disclose them, or make them known, neither enjorceth he us to come forth and teil them; he requireth no more but that we speak to him alone, and to him alone confess our faults. It is not likely that these learned and holy Bishops would thus have done and also taught, if Auricular Confession with a numeral account of every particular sin to a Priest had been generally received as an essential part of penance, necessary to salvation in their times. I do find by diverse that there is scarce any kind of thing which causeth more scandal unto the Clergy itself, than this Doctrine of particular enumeration of sins; For a certain Writer saith: Religious men themselves in no thing sin so much as in dissembling confessions. 
Alua. Pelag. de planot. Eccles. lib 2. art. 28. p. 255.  For scarce or seldom at all do they confess otherwise then in general terms, naming no great sin. What they say one day, that they say the next, as if every day they sinned alike. Yet this abuse is nothing to that the same Author addeth, saying: That it was an ordinary practice for the Priests to commit execrable villainy with the Women at confession, as if they were the Sons of Eli, 
Art. 127. pa. 111  ravishing wives, and deflowering maids in the Church, 
Art. 2. pag. 83.  and committing Sodomy with young men; with other stuff than this, affirming That the Church was made a stews. I find further that an other Romish Writer saith: 
Art. 2. & 73. & 83. Cornel. Agrippa. de vanit. c. 64.  I could by many examples fresh in memory show how fit this confession is for bawdry: for Priests, Monks, and Nuns have this special prerogative, that under pretence of religion they may go up and down, when, and whither they will; and under colour of confession talk with any woman, whom they oftentimes entertain but homely, closely they go to the stews, ravish virgins and widows; yea many times, which myself have seen and known, run away with men's wives, and carry them to their fellows; and hereby whose souls they should gain to God, their bodies they sanctify to the Devil.  
II. 
●isconueniences overthrowing auricular confession.  Many other proofs might be alleged of the inconveniences of auricular Confession, as by opening such sins by women or young men, as the very hearing of them striketh impression in the Priests, and many times engendereth such occasions of temptations to them, as they have no power to resist them: beside, even to the penitents also some sins into which they may fall by human infirmity, may be of that nature that they can never have the heart through bashfulness to confess them, and then follow unperfect confessions, and after continual remorse, and perplexities of mind, which make their whole lives irksome unto them, drawing them into the remediless gulf of desperation; especially when the sins are such in weak natures, as the Apostle Saint Paul himself thought unfit to be named, which are fit to be opened to GOD than to Men. Therefore no man can well think that auricular confession is a sovereign medicine for sin, which often is an occasion of much sin. No doubt JESUS CHRIST, and the Apostles, were as careful to preserve men from sin as the Pope can be, and yet they never prescribed this medicine. For certes, whosoever feareth not to commit sin in the presence of God that seethe all men, will as little blush to confess it after their manner to a Priest, whom they may deceive; and he that regardeth not the law of God, will care as little for the Priest's absolution; the fear of God, and awe of his truth, being of more force to bridle our sinful nature than the policy of man: so that to conclude, observing this auricular confession not to be an essential part of Penance, nor to have any warrant in the word of God, nor to be ancient doctrine without beginning since Christ and his Aposses, nor to be agreeable to reason in respect of many inconveniences that ensue of it: it followeth that Penance is not a Sacrament, instituted by Christ, and consequently that there are not seven Sacraments instituted by him, as the Church of Rome teacheth: and therefore I could no longer be frighted with the Excommunication of the Council of Trent, against those that should deny this doctrine; like those qui trepidant timore ubi non est timor; Who tremble for sear, where there is no cause of fear.  
12. 
Strange sables devised for the propose of auricular coniession.  I remember a notable fable worth the relating, devised to breed fear and terror for want of total confession into the ears of a Priest, which is recorded in divers Writers of the Church of Rome, of which two one of them was Penitentiarius to the Pope, a man of great learning and good life; and the other, to wit, the youngest was a simple unlearned 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 travailing abroad together, were lodged at a certain Castle where a great Lady dwelled, that had committed Adultery, nay Incest, with one of her own Kin. Who out of the shame she had conceived, for having committed so enormous an offence, remained for the space of eleven years without going to confession to her Curate, who entertaining this religious couple, and observing them in their carriages to be virtuous and grain, and not to have any acquaintance with her, and considering that perhaps they might never come again to her house, she thought she might do well to make her confession to the elder of the two, and chief in respect of his authority. The next morning she went to him, desiring him to hear her confession; who being willing, bad his companion to withdraw himself a little a side, which he did; yet sometimes casting his eyes towards them, he perceived that at every sin the Lady confessed, a Toad went out of her mouth: but being at last near the point of confessing her most odious and detestable sin, where with her soul was charged, for fear and shame she durst not express it; whereupon the young religious Friar, who stood at the end of the Chapel, saw all the mentioned Toads return again into her mouth. Soon after these two religious men departed; and being upon the way, the youngest began to tell the elder that which he had scene when the Lady was at confession with him; whereby the elder understood that the same Lady, 
A strange tale about a Lady not confessing all her sins.  willingly and to her knowledge had concealed some sin, which she had not confessed, who forthwith returned back again unto her, to admonish her to look well to her conscience, but alas he found her dead. And as he prayed to God for her three days together, at length she appeared unto him with a chain of red hot iron about her neck, with two Serpents embracing her, and sucking her breasts, with two Toads in her eyes; from her mouth and nostrils issued forth fire and brimstone, and about the hair of her head there were a great number of Lizardes': who said unto him. O Father I am that accursed and miserable woman, that two days since made a confession unto you, but because I did willingly conceal the sin of Adultery and Incest, behold I am damned for ever. With that the Confessarius adjured her by the living God to declare two things unto him; first, the signification and meaning of these divers pains. Unto whom she answered, that the Lizards crawling about her head, were for the punishment of the dress she wore about her head: the two Toads which covered hereys, were the punishment of her wanton and lascivious looks: the flaming darts were for punishment of her detractions, defamations, foul and dishonest songs and speeches: The two Serpents which suck my breasts signify the foul touchings which have been committed upon me: The cruelty of the Dogs that devour my hands, are punishments for mine own unchaste touchings of myself, and for that I have given presents unto my Lovers, out of the goods wherewith I might have relecued the poor Servants of CHRIST JESUS: I am seated upon this Dragon that putteth me to unspeakable pain and torment, burning my legs and thighs in punishment of all my wicked deeds. Then the Penitentiarius willed her to expound his other doubt, namely for what sins men of these times were principally damned. She answered, that men went down to Hell for all manner of sins: but women chief for four sorts of sins; for the sin of luxury; for their sins of vain apparel and painting; for witchcraft; and for their shame to confess their sins. And so when she had said thus much, the Dragon with a wonderful great noise, raised up himself, and carried her to hell, where she remaineth in endless torments. If this were a true story, no doubt it would make much for auricular confession: but the cause of suspicion is, that there is no place named where this should happen, or where this Lady dwelled: beside, it standeth only upon the bare relation of a Friar (which kind of people are by many much suspected of forgery in such devices and lying miracles) which often the very circumstances of them do discover to be false. Is it likely, that she, who had long concealed her sins, would have gone at all to confession, unless she had purposed to open them, he being a stranger and unknown? But the story may serve, in friars judgements, to terrify poor women withal, as the Pope's Anathemaes do terrify many men, who stand more in fear of them than of God's threatenings. But sweet jesus keep men from believing such lying wonders, and give them grace not to give ear to any thing not warranted in Scriptures, or justified by antiquity, and as thou hast mercifully led me from believing such lies, so of the same goodness impart also the shining beams of truth unto others, and grant, that thy only two Sacraments, Baptism and the holy Eucharist, iustituted by thyself, may have their due esteem, and other institutions to be esteemed not as Sacraments, but as matters profitable for use, and fit to be practised in the Church.   

CHAP. XVII. Containing an observation about the doctrine of the Virgin Maries conception in original sin.  
ALbeit I find, that God is to be glorified for the great virtues and privileges he bestoweth upon his Saints and chiefest servants, 
The doctrine of the Virgin Maries immunity from original sin doth derogate from the honour of God.  yet it is to be done with such moderation and careful discretion, that whilst we glorify him in them, we be wary not to attribute more unto the Saints than will stand with the condition of servants, in giving that glory which is due to the master, unto his inferiors: for although God himself have said, Whosoever shall honour me, 
1. Reg.  I will glorify him; so hath he also left it recorded from his own mouth, I will not give my glory unto any other. Whence it followeth, that although God have bestowed such rare and singular privileges and prerogatives upon the virgin Marie, the mother of Christ, as he hath not done the like to any creature whatsoever, insomuch, that she herself knowing and feeling the happiness of them, said; All generations shall call me blessed, 
1. Luc. 47.  because he hath done me great favours who is powerful, and holy be his name: which is to be fulfilled amongst all good Christians, regarding the word of God, because she was blessed indeed above all women, for the blessed fruit of her womb, as S. Elizabeth said, who being the Redeemer of the world, brought benediction, and overcame the devil, the author of all malediction. Yet ought not any be so much transported with an over-deeming affection and judgement to this virgin, as to give her such glory as surpasseth the nature of a creature, descended from Adam, and only may be given to Christ jesus, greater in glory than his mother, who being God and man, was her Saviour, because he came to save all: which benefit she acknowledged herself most thankfully in her Canticle, saying, My spirit hath exulted in God my Saviour.  
2 And I do most plainly observe by the Scriptures, 
And it is most repuguant to God's word. Rom. 8. Tho. 12. q. 81.  that she was to be conceived as well as others in original sin: for all mankind sinned in Adam, S. Paul saying; Death passed to all, in whom all sinned. And Thomas Aquinas saith. According to the Catholic faith it is firmly to be held, that all men besides Christ alone, derived from Adam, do contract original sin from Adam. Now if this be a matter of faith, that all have contracted sin from Adam, shall it not be against faith to hold, that the virgin Marie did not contract sin from Adam? What? did she not deseend from Adam by the line of corporal generation? Or is there any Scripture or reuciation to the contrary? Is there any exemption of this Virgin? No curtainely: Nay, I dare confidently affirm, that it would have been a great discomfort to this holy Virgin, not to have been partaker of that feet redemption by Christ, which others were partakers of. If she were not partaker of the benefit of redemption, why did she say, 
1. Luc. 47.  Magnificat anima mea Dom et exultavit spiritus m●us in Deo salutarimeo: My soul doth magnify the Lord, and my spirit doth rejoice in God my Sanior? How could it be true that God was her Saviour, unless it were by Christ? of whom we read in S. Matthew, Ipse saiwm faciet populum suum à peccatis eorum; 
1. Matth. 21.  He shall sane his people from their sins. If she had only been preserved from original sin by extraordinary privilege, she would have said, that she did rejoice in God her preserver: therefore in that she said she rejoiced in God her Saviour, according to the phrase of Scripture, it is right well inferred, that she acknowledged herself saved from original sin by Christ, whom she had thus conceived by the help of the holy Ghost, without the seed of man, to save people from their sins, & so consequently herself, calling ●im her Saviour. If it be true that S. Paul saith, 
Ephes. 2.  Eramus omnes silij irae, we were all the children of wrath; and siunus pro omnibus mortuus est, if one died for all; ergo omnes mortui sunt, 
1. Cor. 2. v. 14. & 15.  therefore all died; Et pro omnibus mortuus est Christus, and Christ died for all, it necessarily followeth, that the virgin Marie was also a child of wrath by original sin, 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 demanded his opinion, and he will be found to agree with me herein; 
Tho. 3. p.q. 27. art. 2. in corp.  his words are these: The sanctification of the virgin Marie cannot be understood before giving of soul or life, for a twofold respect. First, because sanctification, of which we speak, is no other than a cleansing from original sin; 
Cap. 12. de diui. Nomi. parum à principio.  for holiness is perfect cleanness, as Dionysius sayty: but sin cannot be cleansed but by grace, whereunto the reasonable creature is only subject: Therefore before the infusion of the reasonable soul, the blessed Virgin was not sanctified. Secondly, for that since only the reasonable creature can have sin before the infusion of the reasonable soul, the fruit conceived is not obnoxious to sin. And therefore by what means soever the blessed Virgin was sanctified, before giving soul or life, she should never have incurred the blot of original sin: and so she should not have stood in need of redemption or salvation, which is by Chris, of whom it is said, Matth. 1. He shall save the people from their sins. But this is inconvenient, that Christ should not be the Saviour of all men, as we real in the first to Timothy, the fourth: Therefore it resteth, that the sanctification of the blessed virgin was after she received soul or life. Here than it is apparent, that this their Angelical Doctor held the virgin Marie to be obnoxious to original sin, because the sanctification he speaks of (as himself saith) is a cleansing from original sin; as also for that he showeth, that it would have been inconvenient for her not to have incurred the blot of original sin, because than she should not have stood in need of redemption. So that I think it is hereby plain by the Scriptures, according to Thomas Aquinas understanding, that the virgin Marie was conceived in original sin: and therefore this doctrine is a point of faith.  
3. Hence I observe farther, 
The disagreement in the Church of Rome about the virgin Maries conception. Ban. part. 1. pag. 75. De consecratione d. 4. firmissime. nu. 12. pag. 101.  upon more serious consideration of the doctrine, holding the contrary, how much the late Divines of the Romish Church, especially the jesuits, do serve from former Divines, who taught the virgin Marie to be conceived in original sin. Bannes acknowledgeth, that all the Fathers with one consent held the virgin Marie to be conceived in original sin. And Turrecremata says, That almost all the Schoolmen held the virgin Marie had original sin; yea, that is the common opinion among the famousest of them, and he hath colleced an hundred of that mind. I observe a notable contradiction amongst some Roman Writers in this point. Cardinal Bellarmine indeed cometh near the truth, when he saith, To affirm that the blessed virgin was conceived in original sin, 
Bellar. de stat. peccat. l. 4. c. 15.  is not against faith. He had said well if he had said, it is the side, it is a matter of faith: for is not that a matter of faith which is plain by the express word of God, as I have showed? Yet others say she had no original sin, 
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 believe, and that it is impiety to think otherwise. Now if they say true, then do they make the Cardinal an Heretic, when in the second conclusion he affirmeth, That the blessed Virgin is piously thought to have been conceived without original sin by the singular privilege of God. Is that thing to be but piously believed, which is a point of our faith, as the former said? Or is not that thing against faith which is contrary to that proposition, which they say is a point of faith, and that it is impiety to think otherwise? But in very truth, omitting the contradictions of their writings about this doctrine, if we look but into the institution of the Feast of the Virines' conception, which they keep every year, we shall find it very novel, in respect of antiquity, and such occasions thereof, as are unfit to ground their doctrine upon, contrary to all antiquity.  
4. 
To. 1. c. 4. tit. 1. p. 6.  Anthony d'Aneroult in his Historical Catechism showeth, how the Feast of the Conception of the Virgin Marie was instituted, which he recounteth in this manner: William the Duke of Normandy, 
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 reform the Church in the same Kingdom, was advertised, that the Dacians made preparations for the wars against him: Whereupon he sent the Abbot Hersinus unto them, to know the truth of their designments. The Abbot then being upon his return at sea, was surprised with such a tempestuous storm, that he and all his people were in danger of their lives, if they had not sought for succour of the virgin Marie: for as they invoked her with all the devotion they could, behold there came from Heaven a venerable parsonage, appareled like a Bishop; who after he had saluted the Abbot, said unto him, Will you be delivered from this danger? he answered, that he desired nothing more. Know you then (said the parsonage) that I am sent from the virgin Marie to advertise you, that you shall be delivered from all danger, if you will obey me. Command (said the Abbot) all that you please, and you shall be willingly obeyed. Hereafter then (said he) you shall keep a solemn Feast of the Conception of the virgin Marie, and in preaching you shall declare that it is to be kept. The abbot ask upon what day it should be kept, and what Service the Church should say thereon, he answered, it should be kept the eight of December, and for the Service they should take that of the Nativity, putting the word Conception in am of Nativity. 
Anno 1060.  Then the parsonage vanished away, the storm ceased, and the Abbot escaped with all his company, and afterward performed his promise. Is not this a strong foundation to build an article of Faith upon? Let the circumstances be considered; as that the Bishop that appeared coming from the virgin Marie, used such great familiarity with the Abbot, as to salute him; that he appeared in a storm, when wicked spirits are busiest; that he willed him to keep a Feast of that act concerning the blessed Virgin, which cannot be freed from sin; and judge whether it be not time to fly to the Scriptures revealed from God, when such visions must serve (as it is probably devised by the devil, to delude men withal) for the establishment of a new article of faith, as divers of the Roman Church hold this to be. It may be this vision might be such a one, as I have sometimes heard of the like nature, by a certain Gentleman, as acquaintance of mine; who told me, that one appeared unto him in the form of a Bishop, telling him he must be a Roman Catholic, if he would be saved, and that he should travel over the seas, escape many dangers, acquainting him with future events, concerning the Earl of Essex and himself, which he would not speak of. Which vision some of his kindred gave credit unto, and furthered him in his journey. And I have heard since, when his money was spent beyond the seas, he returned home again, and finding himself deluded by his vision, embraced again his former religion, and continueth in it to this day. Some Romanists have thought that this vision was but an invention, that thereby he might find a few golden pieces out of his friends, the better to maintain his travails. The truth of his vision I leave to his own conscience; but this I may truly say, there is a great resemblance betwixt his and the Abbots: and therefore, in my judgement, if the Devil played the Bishop in the one, he might as well do it in the other.  
5. 
Another apparition to the same effect. Ibidem, part. 7. Dionys. Cor. ser. 2. Conc. Be. Mariae. Polbert. ibid.  I have noted another apparition recorded by divers Writers of the Church of Rome, tending to the same purpose, viz to make good the doctrine of the Virgin Maries conception, without original sin. In the time of Charles, King of France, a certain young man, nephew to the King of Hungary, loved so much the Virgin Marie, and was so addicted to her service, that daily before he eat any thing, he said her Hours: who falling upon a time into a great infirmity and sickness, vowed his chastity unto her, if she would help to save his life. Forthwith the chamber was replenished with a great light, and he was restored to his health. Soon after his uncle died without issue, which made the Lords of the Country to persuade him to enter into the estate of Marriage, to the end the Kingdom may not be without heirs, offering him a fair Lady, which he married. But after he had received the blessing, he remembered, that he had not yet that day read our Lady's office, he retired himself to say them the more devoutly, sending the Lady Bride, with the rest of the company, home to his house; and when he said that Anthieme, Pulchra es & decora filia Jerusalem; that is to say, Thou art fair and gracious, O daughter of jerusalem; suddenly the virgin Marie appeared unto him, with two Angels attending her, and said unto him; If I am fair, honest, and gracious, as thou sayest, wherefore dost thou forsake me for another? am not I more beautiful than she? O Lady (said he) your beauty surpasseth all the beauty of the world, thou art exalted above the Angels: what is your pleasure that I should do? If you leave (said she) your carnal espouse for the love of me, you shall have me for wife in Heaven, and if you will keep a yearly solemn Feast every year upon the eight day of December, of my conception, teaching others to keep it, you shall be crowned with me in the Kingdom of my Son. When she had spoken these words, she vanished out of sight; and the young man transpoeted himself out of the City and Kingdom into a Wilderness, where his comportement was so holy, that since he was made Patriarch of Aquil●ia, where he preached and instituted the said Feast. 
Collections upon this story.  judge now (gentle Reader) whether this be an apparition likely to come from Heaven, when that which is commanded here, is so expressly against the word of God, inviting from that state of marriage which the Apostle calleth honourable, unto the service of that feigned, and devised privilege of the Virgin Maries Conception without original sin, which I have already showed to be expressly repugnant to the word of God, and therefore diametrally against faith. Besides, the institution itself is so late, that it appeareth to be cockle sowed by the envious man the Devil, not by Christ or his Apostles, and therefore not to be received by those who know Antiquity to be the infallible mark of truth. The due observation of all which premises considered in this Chapter, was as forcible an inducement to lead my feet out of the dangerous ways of Romish novelties, as any other; therefore (courteous Reader) let me entreat thee with me to call the Virgin Marry most blessed amongst women, as truly she was upon earth, and is so also in heaven in the glory of her soul, but think her not yet so blessed, as in this point of her Conception to parallel her with Christ, and to attribute more unto her than 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 heresy argueth infidelity, and showeth no true faith in other points, as the Church of Rome teacheth; then are they, who are led with this error, no true believers at all.   

CHAP. XVIII. Containing an observation of the honourable state of Marriage prehibited by the Church of Rome to Priests, who by God's Law may lawfully live in it: and allowed to those who by God's Law can not live together without Incest.  
AMongst all the fearful dangers wherewith the life of man is environed, 
How miserably the Church of Rome is illuded by Satan's wily suggestions.  by reason of the continual outward assaults, and hidden ambushes of our three Enemies, the World, the Flesh, and the Devil: It is certain that none of them can be more difficultly avoided, or hardly resisted, than those of the Devil, who being lest apparent, with greater subtlety can devise his plots, and slily convey them with fair outward pretences unto their designed ends, than the other two can, who by their outward appearances and shows, either of Beauty, Riches, Pomp, or sensual Preasures, may be discovered, and with the more facility prevented, or foiled. The reason hereof is, because the Devil hath a knowledge surpassing man's knowledge, and hath power so great that there is none upon earth may be compared unto it; by the first be knoweth how to deceive man; by the second he is most able to perform the intentions of his deceitful nature. Hence he appeared to Eve in Paradise in the disguised shape of a serpent by GOD'S permission, that thereby were may learn how much his craft is to be feared: The Seraphical Doctor of the Church of Rome noting as much, 
Bonaven. in breviloquio, part. 3. cap. 3.  when he said. It was the providence of God that the Devil in tempting should assume the form of a Serpent, that his craft might not only be discou●red, but also that by that likeness the wiliness of the Devil 〈◊〉 tempting might be known to all the children of Adam. Hence also be appeared to our merciful Redeemer in the Wilderness, as Saint Augustine, and others think, under the shape of a R●igious man, that he might the more craftily tempt him, saying: Si filius Deies die ut la pides isti panes fiant; If thou art the Son of God say that those stones be made bread: Where, saith Vega, 
Didacus' de la Vega. tom. 1. Dom. in Quadrag. job 41.  You may see how the Devil under the show of piety, hideth his malice. Therefore well said job of the Devil: Quis revelabit faciem indumenti eius? Who shall reveal the face of his garment? as if he should say; it is a difficult thing to reveal the devils countenance; for he often changeth his countenance to deceive men, and being full of fraud and malice he useth often to change his countenance, and under the colour of some piety and virtue to hide himself. Which crafty imposture of the Devil is not more lively in any one thing to be discovered than by his suggestions to the Church of Rome, which under the colour of chastity, and for greater perfection, he hath guilefully induced to make a prohibition of Priests marriages, which the law of GOD doth not forbid, thereby giving occasion of far greater abuses against chastity, than otherwise could have happened, to the dishonour of God, to the scandal of the Church, and to the ruin of infinite souls, who being debarred of the lawful and honourable remedy of marriage, appointed and approved by God himself, through the weakness of human nature fall into such abominable impurities, as are not to be named. Neither only hath the Devil cunningly under this pretence deceived the Church of Rome like a sly Serpent, but also by too high a conceit and estimation of herself an other way, ever praising her authority and pre-eminence of Ecclesiastical jurisdiction, by a sinister interpretation whereof she soareth so high above herself in equality with God, that he hath induced her out of her pretended fullness of authority and power, to dispense with Marriage in those degrees of affinity, as GOD himself 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 Priest's marriage, can no way stand with God's truth, revealed in the holy Scriptures. For first, it is apparent that marriage is an institution and ordination of God himself, instituted before the fall of man, as appeareth in Genesis, where it is written: It is not good for man to be alone, let us make a help like unto himself. Which place of Scripture Cardinal Bellarmine most impetitinently wresteth in citing it, 
De Matri. Sacram. lib. 3. c. 2.  to prove marriage to be a Sacrament of the new Law, instituted by God for that purpose. If this place prove it to be a sacrament, it will follow that it was also a Sacrament in the old Law, which were inconvenient, 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. ubi supra.  because they are fulfilled: and others are instituted, in power greater, better for profit, more easy to perform, fewer in number. And further Aquinas himself teacheth: It is behoveful there should be other Sacraments in the new Law, wherewith the things should be signified that went before of Christ, besides the Sacraments of the old Law, by where future things were foretold. Bellarmine to prove his purpose should show 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 necessary before sin, was instituted before sin: but as it affordeth a remedy against the wound of sin; it was instituted after sin in the time of the Law of nature; but as it representeth a mystery of the conjunction 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 Law. By which Doctrine of Thomas Aquinas, first saying that it hath had an institution in the new Law, it is clear to be very absurdly cited by Bellarmine for the institution of marriage before, to prove it to be a Sacrament: and secondly, that this Doctor himself committeth a great ovetsight in affirming it to have had an institution in the new Law, whereby it is a Sacrament; since neither he nor any other can show any such institution. But it followeth by him notwithstanding, that as I myself have cited the afore said place of Genesis, it well proveth the state of marriage to have been ordained by God. For which (as the Scripture saith) a man shall forsake his father and mother, Verse 29 and he shall cleave unto his wife, and they shall be two in one flesh.  
3 Which first institution was renewed by Christ, when he said, Have ye not read, 
divers reasons grounded upon the Scriptures for the approbation of priests marriages. Matth 19 Hebr. 13.14.  that he which did make from the beginning, made them male and female, and he said, for this cause man shall leave father and mother and shall cleave to his wife, and they two shall be in one flesh. That therefore which God hath joined together, let no man separate. And the same Institution is Declared to be honourable among all men, and their bodies undefiled: if therefore among all men, than also among Priests; if it were honourable for respect of the Author that ordained it, which was GOD himself, why shall it not also be honourable for his Priests? If it were honourable in the time of innocency before it was decayed, why should it not be honourable in the time of grace, wherein man is repaired, as well 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 amongst Churchmen, who honour God in the happiest places, that is, in the Churches ordained to God's honour? beside, since God the Son honoured the state of marriage with his presence at Canaan of Galilee, where he wrought the first miracle that ever he did, turning water into wine, with his prayers, comparing the kingdom of God to a wedding; and holiness to a wedding garment.; why should we think that Christ will not be well pleased that his Priests should honour that state with their own persons: is not increase & multiplication of children, which is one principal end of marriage, as honourable a blessing in Priests as in others? or, is not the inconvenience of solitariness signified in these words, It is not good for man to be alone: that is, without a help 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 have a remedy for fornication, aswell as other men? taketh their preshood from them the nature of men? or can their dignities in the Church of God give them leave to live lasciviously in a single life? are all Priests assured, that during their lives, they shall always enjoy the gift of continency? or is it absolutely in man's power, to have it, or not to have it? why then doth S. Paul say, Quipotest capere capiat: he that can take it let him take it; no no, they have as much need of such a help as any other. How comes it that many, yea most of the Clergy in the country of Liege, and divers other places keep concubines? what is the cause that most of the Priests of Britain, have also their bedfellows living in the house with them in the state of whoredom, but their want of marriage? whence so many de●●ourings of virgins, so many fornications, so many adulteries, so many bestialities recorded by divers authors among Clergy men in the church of Rome but the want of this remedy instituted by God, practised in the old Law by the holiest, as Henoch, Noah, Abraham, David, Ezechiel, Aaron, and other high Priests, approved by Christ, called honourable by S. Paul amongst all men? What, is not the doctrine of S. Paul to be approved, who alloweth the marriage and the bed undefiled to all men, excluding none when he saith: 
1. Cor. 7.2.  Because of fornication let every man have his own wife? Here we see marriage is prescribed a remedy for every man.  
4 And if we look into the practice of the Primitive Church, 
The new Testament maketh for the marriage of Priests.  we shall find the same remedy to have been used without check or control. May we think that S. Paul excluded Priests when he said; 
1. Cor. 9  It is better to marry than to burn. Doth his Doctrine debar Priests of marriage when he saith; If thou takest a wife, thou sinnest not. 
1. Cor. 28.  Doth not Saint Paul sharply reprove them that shall forbid marriages when he saith; In the latter days some shall departed from the faith, and shall give heed unto spirits of error, 
Note this.  and doctrines of devils, which speak lies through hypocrisy, and have their consciences burned with a hot iron, forbidding to marry? 
1. Tim. 4.1.2, 3.  By divers of my former Chapters I have showed the Church of Rome to have departed from her former faith; now it is apparent they teach doctrine of devils, because they forbidden Priests to marry, and teach the Doctrine to be good. Is it to be thought that Saint Paul did not allow Priests to marry, when he said, A Bishop must be unreprovable, the husband of one wife, having children under obedience with all honest 1. Timoth, 3.2.4. And when he said; Let Deacons be the husbands of one wife, and such as can rule their children well, and their own household 1. Timothy 3.12. Can it be said that Saint Paul doth not approve marriage in Priests and Deacons, when he alloweth them one wife, children, and household to have care of? What may be probably inferred upon the words 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 Cardinal 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 hold he had a wife; which standeth well with the translation of the Church of England saying; My faithful yoke fellow; I will not stand much upon this place, leaving the probability thereof to the Reader. But sure I am that Saint Peter had a wife; for Saint Matthew saith, 
Matth. 8.14.  That our Saviour entered into Saint Peter's house and saw his wife's mother. I trow this is plain enough that he had a wife. It is left also recorded, That Philip the Evangelist which was one of the s●auen Deacons, had four daughters virgins which did prophesy. 
Acts 21.8, 9  Ignatius the disciple of Saint john Evangelist writing to the Philadelphians, 
Ignat. ad Philadelph.  maketh report, That Peter, Paul, and other Apostles were married. Clemens Alexandrinus writing against those that reproved marriage, 
Ecclesiast. hist. libr. 3 cap. 3●.  amongst other things speaketh thus; What do they reprove the Apostles? Peter and Philip had wives, and they gave also their daughters in marriage to men. Neither doth Saint Paul the Apostle think much, in one of his Epistles to make mention, or to give salutation to his consort (Philippians 4.) whom he therefore denieth himself to carry about, that he may be the more ready to preach the Gospel, (1. epistle of Saint Paul to the Corinthians.) And again in the eight Book of his work he saith; They say that Saint Peter, when he saw his wife led unto martyrdom, he rejoiced in the grace of Election, and at her return unto her own house, and cried out unto her, when she was led, and calling her by her name, said; O wife, remember the Lord. Such were the marriages of Saints, so perfect was the affection of the Blessed. Thus he who lived about the year of our Lord God, one hundred ninety and seven, in the time of Commodus the Emperor. By which Doctrines and Examples in the Apostles times it is very evident, that Priests and Bishops had wives.  
5 In the Canons of the Apostles it is decreed thus; A Bishop or Priest shall not, 
The marriage of Priests proved by ancient Counsels Dist 28. canon. Si quis.  under the colour of Religion, cast away his own wife: But if he do reject her, he shall be excommunicated; but if he shall persevere, he shall be deprived. Which Canon is related in an other place. The most renowned general Council also held at Nice, in the time of Constantine the Emperor, about the year of our Lord GOD three hundred and thirty, where were likewise assembled three hundred and eighteen, whereof also mention is made in the Tripartite History and elsewhere. In the which Caution was made with full consent of all the Fathers, Not to prohibit Subdeacons', Deacons, 
Lib. 2. cap. 14. & dist. 31. can. Ny●en. Sya●d.  Priests or Bishops from sleeping with their wives; lest by that means a yoke should be imposed upon them, which might be a cause of fornication. In which business Paphnutius, who being himself single, and most famous for leading holiness of life, and power of doing miracles, laboured and obtained very much. Again, as in succeeding Ages some at Rome would have induced Priests and Deacons unto single life, or to abstinence from their wives, and went about to make Laws to this purpose, so in the year of our Lord God, six hundred seventy and seven, the sixth general Council was gathered at Constantinople, in the time of Constantine the fourth, whereat there were present two hundred four score and nine Bishops, for which cause some will have it of the same authority with the evangelical Books; in which Council some things concerning the marriage of Priests were decreed, making mention of them who at Rome laboured much in that matter: the words of the Council are recorded in the corpses of the Connon Law in these very words: 
Dist. 31. can. quoniam in Romam.  For as much as we understand it to be delivered in the order of the Roman Canon, that those who are ordained Deacons or Priests, shall not accompany with their wives; we following the ancient Canon of Apostolical diligence, and the constitutions of holy men, will indeed have legal marriages to be of force, in no case dissolving their marriages which their wives, nor depriving them of familiarity together in fit season. Whosoever therefore shall be found worthy 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 profess chastity. And forthwith sentence is pronounced against those that shall presume against this in these words. If therefore any shall presume against the Apostles Canons, to deprive any Priests or Deacons from the company and communion of their legal wife, let him be deposed; likewise the Priest or Deacon who for religions sake shall expel his wife, let him be excommunicated: and if he shall persist in this, let him be deposed. The same sixth Synod decreed as appeareth in the Canon law; That the Priest who liveth not in lawful marriage, 
Dist. 28 Canon. Presbiterum.  should abstain from his office. Now when I observed thus in the Canon of the general Council, mention to be made of the Canon of the Apostles, which I have before rehearsed, and also the constitution of the Nicene Council; and with the general consent of the Council of Constantinople, those to be condemned, excommunicated and deposed, that would defend the Roman Canon, or compel any to keep it; I could no way satisfy myself how the marriage of Priests prohibited now in the present Church of Rome is not flat against these ancient general Counsels; If Bellarmine's assertion be true, That a Council is an assembly of true judges, 
De Concil. lib. 1. cap. 18. lib 2. de Concil. authorit. cap. 1.  whose decrees are necessarily to be followed: As also again, if it be true; That by the Catholic faith we are to hold, that general Counsels confirmed by the high Bishop, cannot err neither in faith nor manners: As Bellarmine in another place affirmeth; what excuse can the Church of Rome pretend to free herself from disobedience to the aforesaid Counsels, and dischrge herself from heresy in not believing what the Counsels, confirmed by a high Bishop, and by the Christian world acknowledged. The cited ancient Counsels alloweth Priests marriages; the late Council disalloweth them; therefore the best conclusion that any man of judgement can make hereupon, is that the former are to be embraced, and the latter to be rejected.  
6 I cannot but wonder to see how the Church of Rome swerveth from the mark of antiquity in prohibiting or making a law to restrain Priests from the lawful estate of wedlock. 
Proofs of antiquity for the marriage of Priests.  I find that one Dionysius Bishop of the Corinthians, who flourished in the time of Antonius Verus, that is about the year 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 upon the shoulders of his disciples, nor to intimate unto his brethren the necessity of enforced chastity, whereby the infirmity of many shall be end angered. Concerning the which, Pynitus wrote back unto Dionysius, embraced his good advice and counsel, and withal entreated him to send him whatsoever other spiritual food what strong and sound. I have noted likewise that Origen who succeeded Clement in the School of Al●xandria, 
Origen. hom. 25. in Matth.  about the year two hundred, as Saint Hierome witnesseth; expounding th' Gospel of Saint Matthew, hath left these words toposteritie against the commanders of single life. The Lord reprehendeth (saith he) such teachers, who only do not which they say, but also cruelly and without mercy not according to the estimation of every hearers strength do enjoin things above their power, as namely, who forbidden to marry, and who compel from that which is expedient, to immoderate uncleanness. I have read also that Gregory Nazianzen, 
Gregor. Nazian.  Bishop, for the funeral of his father who was a Bishop, and of his Gorgonia, that he made most learned sermons, in which it is manifest to be seen, with what holiness the Bishops and Ministers of the Churches lived in the state of wedlock. I find further that Saint john chrysostom upon those words of Esay, I saw the Lord sitting; 
Chrysost. hom. 4.  speaketh most honourably of the marriage of the Apostles and Apostolical men. Who also saith in another of Saint Philogonius, that he was an advocate, 
In orat. de S. Philogonio.  but afterward was made a Bishop, and in time of his being Bishop, had a lawful wise and a daughter. I observe 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 read this (saith he) who bring up their children in ecular learning, and make them to read Comedies, and to sing the lascivious writings of jesters, being bred up perhaps with Ecclesiastical revenues. And a little after: Heli the Priest himself 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 seen in the Canon law. I find also Saint Ambrose to say, that the integrity of the body is to be wished for by us, which of counsel I persuade, 
Quaest. 32. ca 1. integritas.  and not out of power do command. For virginity alone is that which may be persuaded, and may not be commanded, it is a matter rather of wish then of precept. Which words do not a little tax them, that enact laws to make men live single lives: neither are Saint Chrysostom's words unlike unto those of Saint Ambrose, 
Hom. 10. in epist. ad jimoth.  who treating of the marriage of Priests, speaketh most plainly, saying: It is lawful for him that will, honestly to embrace marriage: for as riches do difficultly lead into the kingdom of heaven, yet many rich men have often entered thither: even so marriages, though they have many difficulties in them, yet they may be so used, as not to be any impediment to perfection of life. Who in another place speaketh more plainly upon those words of Saint Paul; Whosoever without fault is a man of one wife; 
Chrysost hom. 2. in epist. ad Tit.  saith thus, The Apostle intendeth to stop her mouths of Heretics, that condemn marriage, showing that thing to want fault, yea to be soprecious, that therewith also any body may be promoted unto 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 known how to instruct a few children, how shall he govern so many children of God, that is, all the people? Neither are Histories of antiquity wanting to prove the marriages of Priests. Eusebius hath left recorded; that Polycrates Bishop of the Ephesians maketh mention of seven of his predecessors, 
Euseb eccles. Hist. lib. 5. c. 24.  of whom he was borne, who in order were Bishops, and himself to have been the eight. Whose words also Saint Hierome reporteth, who lived in the timne of Severus. 
In lib. de scripto eccles. Hist. eccles. lib. 6. cap. 42.  The same Author likewise hath left recorded that Cheremon Bishop of Nilus, a town of Egyyt, with his aged wife was banished for Christ; which Author maketh mention also of divers other married Bishops. I have found that Spiridion Bishop of Tremithunth, a husbandman also in the Bishopric of the Cyprians, 
Hisotr. Tripartit. lib. 〈◊〉. cap. cap. 10.  and a shepherd of sheep, had wife and children, neither, for that was he the less famous for Divine matters. I have read also that Eupsychius of Caesaria in Capadocea Priest, 
Histor. tripartii. lib. 5. cap. 14.  when he was but newly married, at that time to have ended his life, with a glorious martyrdom. Many others might be alleged, and this was the custom of the ancient Church; in the East many out of their own free will, even Bishops abstained, 
Tripartit. hist. lib. 9 cap. 38.  and many of them also in time of their bishoprics by their lawful wives had children. Neither was it the custom in the East, but also in the West Church Hilary Bishop of Pictavia is well known, and is reported by many to have been married. The words of Damasus are plain, who saith, 
Exquadam Epist. ad diwm Hieron.  Os●us Pope was the son of Steven a Subdeacon. Boniface Pope was the son of jucundus Priest, de titulo fasciolae; Agapetus Pope the son of Gordian Priest; Theodorus Pope, the son of Theodorus Bishop of the city of Jerusalem: Silverius Pope, son of Hormista Bishop of Rome: Deusdedit Pope, son of jucundus Priest; Felix the third, a Roman, son of Felix Priest, who was his father; Gelasius an African, was borne of his father Valerius Bishop, and many other are found who have governed the Apostolical sea, that were borne of Priests. Thus much saith Damasus Pope, who was Bishop of the Church of Rome about the year of our Lord 380. and a little after Gratianus ad canonem Cenomanensem addeth that they were borne in lawful marriages which then were every where free for Priests. I omit to speak of Nicholas the first, who would not trouble the Bulgarian Priests for marriage, but suffered them quietly to live in that estate; 
Rescriptum eius ad Bulgaros: dist. 28. canon consulendum.  who lived about the year of our Lord 866. And so I overpass many other Popes after his time, who were sons to Bishops and Priests, as might easily be proved out of Platina who writeth their lives. By all which proofs both out of holy Fathers, and ancient Historiographers I find the state of marriages justifiable before God and man.  
7 Now when the law came in that debarred them of this privilege and honourable estate, it is easily to be discovered, 
The Prohibition of Priests marriages, when it came into the Church of Rome.  to have been in the time of Siricius the Bishop of Rome; 380. years after Christ: before which time it was believed and practised, that Priests might have wives as freely as other men, and Siricius was the first that forbade it. I find first that before his time Priests exercised their functions being married men, 
Adverse. haeres. verb. Sacerdot. haeres. 4.  asis acknowledged by Alphonsus who writeth; that in the Primitive Church it was observed, that he which was married might be promoted to Priesthood, though it were not required of him that he should first be married, & he addeth that this eustome prevailed till the times of the Nycene Council. And divers other writers affirm, 
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 wives. And I observe that he was the first that forbade Priests to marry, 
Greg. à Valent. tom. 4. d sp 9 q. 5. punct. 5. §. 1. Dist. 82. plurim. Invent. lib. 5. cap. 4. Dist. 84. cum. in preterito, gloss. §. qui Sacrament. Index expurg. 381. vum. 261. Naucler. tom. 2. generat. 137. Jnuent. lib. 5. cap. 4. Sigebert. an. 1074. Lambert. pag. 201. & 207. Aventine 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 Polydore Virgil; and the Gloss upon the Canon law, saith: Syricius brought in the continency of Priests and Deacons, yea some affirm that of old, before the time of Siricius Priests might contract marriage. This Gloss 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 Syrincius commanded Deacons to be continent. But although Pope Syricius began this matter, yet as Polydore Virgil saith; It could never be effected, that their marriage should be taken away till Gregory the seventh came to be Pope in the year 1074. Which thing when he attempted in Germany, he was opposed against as one that brought in a new eustome never received before. Aventine writeth, that in those days Priests had wives openly as other men bad, and begat children, their wives being called by aseemely name, Presbyteresses. And when the Pope forbade them marriage, this to many Bishops and other learned and good men seemed a new doctrine, and a pestilent heresy as ever troubled any Christian kingdom. And he saith the Bishops of Italy, Germany and France met together, and for this cause decreed, that he had done against Christian piety, and deposed him, for that among divers other things, he divorced men and their wives, denying such as bad their lawful wives to be Priests; when yet in the mean time he admitted to the altars whoremongers, adulterers and incestuous persons. 
Fast. lib. 1.  Mantuan saith that Hilary a Fench Bishop was married, and that in his time it was lawful. Sinesius the Bishop of Ptolomais writeth thus of himself: 
Epist. ad Enopt. & Niceph. lib. 14. cap. 55.  The sacred hand of Theophilus hath given me a wife, and hereupon I testify unto all men that I will neither forsake her, nor yet as an adulterer keep her company, but I will pray God to send me by her many and good children. Athanasius reports, that Bishops and Monks lived 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 marry then to burn, though he have vowed not to marry. And moreover, that there be many reasons to forbid Priests marriage, but more to allow it. But no marvel that this restraint was made by the Pope, since the prohibition of marriages is a plain mark 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 believing people, 
Daniel 11.  and should exalt himself above all God, he addeth; He shall know nothing of the God of his Fathers, and he shall know nothing of the love of women, and of every God, and that he shall magnify himself above all things. Which version agreeth with the Hebrew truth, and with the seventy Interpreters and Aquila. Therefore let not any man oppose that, which is carried about, and in which it is read; He shall be in the concupiscences of women. Where Saint Hierome himself in his Commentaries upon Daniel, interpreteth this sentence thus; That Antichrist shall counterfeit chastity to deceive many. By all which it is manifest, that this law restraining Priests from marrying, is a novelty brought into the Church by Popes by degrees, and a great wrong unto the state of marriage, which I have showed to be honourable in all. This I could exemplify by the abuses come into the Church by this restraint, both in former ages, and in this present age wherein we live. If this law had not been, it is likely that Matthaeus Parisiensis would have had no cause to leave recorded unto posterity, that a Cardinal did all the day in a Synod here in England inveigh against the marriages of Priests, 
Matth. Parisan Henric. primum.  who at night was taken in bed with a strumpet; there are too many to be found as carnal as this Cardinal. If this law of the Pope had not restrained Priests from marrying, occasion would never have been given for a Gentleman in Wales this last year to have written unto Master Birkhead the Archpriest, complaining of a jesuite, who by the heat of the powder-treason was thought to be driven into Ireland, where he got his own kinswoman with child; neither would many the like abuses be complained of in divers, if the wicked restraint of marriages, which is in truth the very doctrine of Devils, had never been made and invented? Gentle Reader pardon me if these obscaenities offend your ears, I may as well relate truths in justification of true doctrine against the Church of Rome; as that Church both by reports and printed books may disgorge multitudes of lies against the reformed Church of England, your dear country. I do not this of any delight I take to walk in the ways of sinners, bt only to discover the wickedness of their doctrine by such their wicked fruits: as just punishments inflicted by God's permission that they may see their errors, and forsake their wicked ways. Now therefore since it appeared unto me by these premises, how the Church of Rome against the law of God, against the practice of the purest ages, to the scandal of the Christian world, through Satan's craft under pretence of chastity restrained Priests from lawful marriages, I could not remain in the communion of that Church, lest by God's permission in time I might also be partaker of her just punishments.  
8 And as I was moved to abandon her by reason of this illusion whereby the devil maketh her his; 
The Church of Rome alloweth of incestuous marriages.  so was I no less moved by the consideration of her doctrine permitting such marriages to be lawful in such degrees, as some of their own teach to be prohibited by the law of God & nature; as namely, by suffering one brother to marry his brother's wife, when the other is deceased. For so doth the Pope by dispensing in this case, which notwithstanding is justly to be reproved, as I prove out of joannes Viguerius the learned Bishop of Spain, who delivereth 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 dispense in the first degree of the first kind of Affinity, that two brethren may successively have the same wife, or two sisters the same husband. It seemeth that he can not, because the Pope cannot dispense in the Law of Nature. But the first aforesaid degree of Affinity is prohibited by the Law of Nature: (Thou shalt not reveal the turpitude of thy Brother's wife, because it is thy turpitude) for that as Rabbi Moses saith, the Law given in that place, excludeth only those persons from marriage, who are to converse 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 natural reason, saying; Because it is the turpitude of thy brother: And therefore herein the Law is not figural, but moral; and no dispensation can be made of moral precepts. And of this opinion S. Thomas seemed to be, for he saith, 
In. 4 dist. 39 q. 1 art. 3. ad tertium  that that Law doth yet continue, because if Infidels (and he speaketh not of jews, but absolutely of all Infidels) before they are converted have contracted matrimony against that law, after faith received, they cannot continue in such matrimony. Therefore this Law is moral, and not judicial. And although from the beginning of mankind, when the Author of nature dispensed, for the fewness of men, to contract marriages in the same degree; yet not after multiplication, because the dispensation and inclination of contracting, ceased not only in consanguinity, but also in Affinity. And although God have dispensed with the jews, yea also cammanded a brother to take his brother's wife, to raise his brother's seed, that his brother might have children, that his name might not be blotted out of Israel. But if the brother had children, it was forbidden; 
Deuteronom. 25 Leviticus 20.  for it is said, He that shall marry the wife of his brother, shall do an unlawful thing. Since therefore that of raising the brother's seed was a judicial Law, and all the judicial Laws were finished in the death of Christ, and God dispenseth not in them; it followeth, that neither the Pope can dispense with it, because it is moral and natural; neither is it alike in a Vow and an Oath with the aforesaid degree of Affinity or Consanguinity, because although Christ gave power over all contracts and consents of men, to annul them or change them: 
 habetur in cap. quemad. de jure iurando.  Because in all such, the condition is to be understood (if it please the Superior) yet he gave them not power to change Nature; which should be done if he should dispense in the first degree of Affinity, and in others recited in Leviticus: and if sometimes it may be found that dispensation hath been given to some; hoc fuit de facto, sed non de iure: This was a matter of fact, & not of right. Hitherto Viguerius. By which discourse it is clear, that he holdeth the precept of one brother not to marry his brother's wife, nor contrariwise to be a moral precept which admits no dispensation: and therefore if the Pope dispense in it, he doth more than belongeth to his ecclesiastical 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 over-deeming conceit of her own power unto marriage, one way allowing it where it is unlawful, and derogating from marriage an other way, by restraining it where it is by God allowed, she is miserably deluded by the Devil.  
9 Now therefore (courteous Reader) this being so, 
My conclusion upon the premises.  have I not had reason to fly from her danger, observing the reformed Churches to have discovered this perilous deceit of the Devils? Had I not reason to unite myself to them, especially this of England, from the which my Parents before me were most unfortunately seduced to the just punishment of my name and family ever since; not thinking it fit to rest upon the example of Eutiches the heretic saying; That as he had learned of his Fathers, and believed in the faith wherein he was borne, even so he desired to die; but rather to give ear unto the Council of God, 
Concil. Calced. art. 2.  declared by the mouth of his Prophets, properly agreeing to myself; Walk not ye in the ordinances of your Fathers, neither observe their ways, nor defile yourselves with their Idols. 
Ezec. 20.18, 19  I am the Lord your God, walk in my Statutes, and keep my judgements, and do them.   

CHAP. XIX. Containeth the Conclusion to the Reader, with a recapitulation of all the precedent observations for the Readers profit.  
WHen I turn back my memory (courteous Reader) upon all the precedent observations contained in this hook, 
An acknowledgement of God's mercy and love in drawing me to his truth Osee 11. verse 4.  by the which I see myself to have been drawn, as it were, with so many Ropes of God's bountiful love and singular mercy from the manifold errors, novelties, and the most sinful Idolatries of the Church of Rome, unto the true Faith and Religion of Christ jesus; Me thinketh I do feel myself possessed with a burning love of God's goodness, enforced to rank myself as one of the number of those, whom God by the mouth of his holy Prophet Osee promised to draw unto him, saying: Traham eos in funiculis Adam in vinculis Charitatis; I will draw them in the ropes of Adam, in the chains of Charity. Can God draw me by stronger chains of Charity than such are, as he hath drawn me by from darkness to light; from ignorance to the knowledge of his truth; when with a true feeling I do reflect upon my former observations, I behold me thinketh our Saviour Christ jesus shooting forth the bright beams of his wisdom upon my endarkened Soul, by the which he hath, as it were, drawn me, and guided my ways, unto him as comfortably as he did the Sages of the East, to adore and worship him in his Crib at Bethlem; which doth exceedingly replenish my heart with true joy and comfort in Christ jesus our Lord and Saviour. In the serious speculation of which great favour from heaven I am compelled to call to remembrance that strange thing which Saint Augustine in his Book De Civitate Dei, and ninth chapter, ut refert Cornel. Muss. averreth himself to have seen, seeming to the hearer to be a great prodigy, and a most wonderful miracle of Nature; who reporteth, that he saw a Loadstone of so great power and efficacy, that it drew many Rings unto it, which were one of them behind the other, placed far off asunder; first one, then that drew the other, the third the fourth, and so consequently all the rest, until that at length by the secret virtue of the Stone, after an invisible manner adjoining the Rings together, a goodly entire Chain was made of them. Even so (dearly beloved Christian Reader) I find Christ jesus to have been such a powerful and attractive Loadstone unto my Soul by the precedent observations, linking the one unto the other with such infallible truth, that therewith, even as with a most strong chain of his excessive love and charity, he hath now at the length drawn me to the knowledge of his true Faith rightly taught and professed in the Church of England.  
2 It is no other than a chain of Charity, 
A brief recapitulation of the premised observations.  by which he hath drawn me to write this Treatise, for the manifestation of his truth, to those that are ignorant thereof; It was a chain of his providence by ministering occasions of times, persons, and places, concurring to my conversion: It is a chain of truth that every man's chief business in this life must be to attain unto the end he is created unto by God, or else he receiveth his soul in vain: It is a chain reaching from heaven, that a supernatural and revealed knowledge from God is necessary to salvation. The observation also of an absolute necessity of a supernatural Faith, is a strong chain 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 GOD'S sacred Word, is a most forcible chain to draw Christians unto the right knowledge of GOD'S truth. The true known visible Church of Christ teaching the true sense of Scriptures, is a powerful chain to draw men unto the right faith of CHRIST JESUS. Conformity of Doctrine with the ancient doctrine of the Primitive Church, being a proper mark of the true Church of God, is likewise a most attractive chain drawing to the true knowledge of right Christianity. The wonders and supposed miracles which Christ foretold the Pseudo-christs', and false Prophets, should do for the seducing of God's Elect, if it were possible, are also a strong chain to draw any man from the Church of Rome. The great hypocrisy of false Teachers forespoken of in the holy Scriptures, agreeing chief with the Church of Rome, are a chain of great strength and power to draw any man from that Church. The fruits by which false Prophets are to be known, and discerned, abounding in the Church of Rome, are also a powerful chain to draw any man of true judgement from the abhominiations of that Church. The discovery of the Sacrifice of the Mass to be Idolatrous, which is accounted by the Church of Rome the chiefest act of religion that can be done to God, is a most forcible chain to draw any man to the knowledge of CHRIST JESUS, once offered for us, procuring our Sanctification: Is not the proof of Transubstantiation also to be a novelty, a potent chain, 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 powerful chain to draw men from the Church of Rome, that they may rightly, according to Christ's institution, be partakers of the Lords Supper else where? Is not also the novelty of the Pope's Pardons and Indulgences, which is annexed to Crosses, Grains, and Medals, a powerful chain to draw any man that is not ridiculously childish, a strong chain to draw him from the Church of Rome? If the false doctrine of seven Sacraments be well discovered by any man, be can not want a strong chain to draw him to acknowledgement of two true Sacraments instituted by Christ: if the doctrine of the Virgin Maries conception in original sin be doubtful in the Church of Rome, the truth of Scriptures showing it certain may serve for a strong chain to draw any man from that doubtfulness: If the pretended chastity of the Romish Clergy, do make the Church of Rome seem more pure and holy than any other; the prohibition of lawful marriage to Priests, and the dispensation and permission of unlawful marriage to kindred, may be as a strong chain to draw deceived souls from the filth and impurities of her hypocritical holiness. By these the mighty strength & power of all those chains, hath the goodness of almighty God delivered my long estraied soul out of her dangerous ways, & settled me in the happy society of his true faithful believers, teaching the true ancient Catholic and Apostolic faith: Oh how truly may I now say with holy David in humble acknowledgement of God's singular mercies unto my soul, marvelous are thy works, 
Psal. 139.14.  O Lord, and that my soul knoweth right well!  
3. Now it is time, 
To all Seminary Priests.  O all ye Seminary Priests in this Land or else where, who labour still in the same blindness and errors, wherein hitherto I have been myself enwrapped as in a dark cloud, that out of that true charity and zeal of your souls good and happiness, wherewith I have cause to be affected towards you, I direct my speech a while unto you, and manifest the sincere candour of my heart and affections, to pity your case, as I have had cause to be sorry for it heretofore in myself; and therefore I can not but admonish you of the peril you live in, both of body and soul, for looking no better into the doctrines which you teach. You pretend to be the salt of the earth; 
Math. 5. vers. 13.  and the light of the world; therefore you have cause to see well that your doctrine be sound wherewith you season men's souls; and that the example of your virtues and life be not hypocritical and superstitious; if your salt be infatuated with novelties and corrupt doctrines, all the world will trample upon you, and you are only fit to be cast out unto the dunghills: if your lives give no true light, but be a covered under the appearance only of virtues, as under a bushel where there is no corn, your poor followers will be hunger starved, and run into darkness, and never find the true light of the world CHRIST JESUS, Who illuminateth, as Saint john saith, 
joh. 1. vers. 9  every man coming into this world. If it be true that CHRIST saith, He that doth, and teacheth, 
Math. 5.19.  shall be called great in the Kingdom of heaven; Unless both these duties go together without mixture of falsehood, and fin; you can neither be great in Heaven nor in Earth, but certain I am your pains will be great in the deepedungeon of hell. Examine well your own consciences, both for doctrine, and conversation, build not upon other men's books only, but examine their doctrines by the infallible rule of Scriptures; send your Disciples unto Christ, as Saint john Baptist did, not to the Popes, who can and have erred, both in doctrine and manners; say unto your Children, as Christ our Lord and Master said: Search the Scriptures, etc. because they give testimony of me. What good will all your sufferings do you? what your dangers? what your imprisonments, what your temporal wants, or abundance, what your loving friends, or well affected kindred towards you, what I say will all this avail you, if your doctrine be unsound, even in point of Faith? and what a miserable calamity is it which you bring your followers unto, who for cleaning to your erroneous doctrines, must hazard their temporal estates and fortunes, must beggar their Families, undo their Posterities, and which is worst must damn their souls for professing the usurped authority, and transcendency of an ambitious Pope, and other novelties through your encouragements. Look well therefore to the cause of your sufferings and doctrines; for Christ saith: Blessed are they that suffer for justice sake, 
Math. 5. ver. 10.  for theirs is the Kingdom of heaven; therefore if you suffer for injustice, as for superstition, for idolatry, for heresies, for disalleageance to God and your Princes as you do, I may truly say, that not a Kingdom, but the bottomless pit of hell will come to your share and lot, since you want the garment of truth, in doctrine: with hands and feet bound, you will in the end, if you turn not from your wicked ways, be cast into exterior darkness, where you shall be vexed with most hideous howling, and gnashing of teeth; my desire I have of your conversions, makes me to say unto you; 
jere. 6. vers. 16.  State super vias & videte; Stand ye on the ways and see: And to ingeminate the same Counsel; State super vias & videte; Stand ye on the ways and see. For the way of the wicked is darksome: 
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 unto a man, but the issues thereof lead unto death. Out of which it hath pleased the goodness of God so to draw me, that I may say, his holy Spirit hath brought me into the right Land, 
Psal. 142. ver 11  and to such a right way of truth to walk in, wherein I find more comfort than ever I did in my whole life before in the Papacy, by the Service and Sacraments of the Church of England, so that for my perseverance therein from my heart, I pray to God with King David, O God hold up my steps in thy paths, 
Psal. 17. v. 5.  that my footsteps slip not.  
4. Now it is most behoveful also that I speak unto you, all Recusants, falsely styling yourselves Catholics, 
An advise to all Romish Catholics.  that as I hearty love your persons, and wish well unto your souls, I may give you good testimony thereof, by admonishing you not to be blindly led by others, to the overthrow of your states in this world, and eternal damnation of your souls in the next; desiring you, in the tender bowels of Christ jesus, that since God hath made me a spectacle unto you of his singular mercy, not to be so foolishly besotted, and ignorantly seduced, as not to make your advantage by my observations, which (doubtless) God hath helped me in, as well for your example and benefit, as for the manifestation of his own goodness. Be not (I beseech you) over-credulous in easily believing every thing that unadvisedly your Teachers shall suggest unto you, but examine their Doctrines, according to the rule Doctor Stapleton prescribeth unto you, spoken of in my eleventh 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 received and taught in the Primitive Church: believe 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 ancient Priest in the University of Louvain, some few years since, report of the death of Bishop jewel, 
Bishop jewel calumniated.  affirming, that he traveling here in England, was taken with a sudden sickness, and so compelled to light in a house where Doctor Harding had used sometimes to lodge in, and growing worse and worse, he was forced to betake himself to a bed, where his pains increasing, by the just judgement of God, because Master Doctor Harding had often lain there before, he grew into desperate fits, crying out, Doctor Harding, Doctor Harding, and wishing he had never set pen to paper against him, and so died as a man in despair in Doctor Hardings bed. This was told as a remarkable matter against him, for the reproof of his doctrine, and magnifying of Master Harding; which I am informed by credible men to be most untrue and false. Therefore I say unto you again (dear Christians) be not over-credulous, but beware of false Prophets, who have their consciences so seared, that they regard not how falsely they speak, so they may any way traduce the credit and reputation of their adversaries amongst you, charging both Caluin and Luther, and other true Convertites of jesus, with such things as are not to be named, most injuriously; but no marvel, when otherwise they cannot defend their cause. Again, let me obtain so much of you, as to be frequent in reading the Word of God, which although it have many difficult things in it, yet for so much as belongs to faith and manners, necessary for every man to know, it is easy and facile. If you will have an infallible rule, by which you may know the Shepherds, which like good sheep you ought to follow remember that Christ said, In hoc cognoscent quod discipuli mei sitis si charitatem habueritis ad invicem. In this men shall know that you are my Disciples, if you have charity one towards the other. Now whether you find this mutual charity amongst your or our Clergy, either in doctrine or manners, I leave to your own judgements to consider. And as for myself, such as have been acquainted with me, if they will say truly, I am sure that my conversation amongst them hath always, since my Priesthood, been such, as cannot be touched with any kind of disorder; my zeal in the blindness of that faith as forward as others, to the small portion of Talon which God hath bestowed upon me, making me as ready by day and by night to draw men to the Romish faith, as any man's, either by preaching, or other labours, with as great sincerity as possibly might be. No man can charge me of mercenary covetousness, for making a Monopole of any of you for mine own profit, or the wrong of others, having always been as ready to give as to take, carrying in mind that of Saint Hierome, saying, 
Epist. ad Novatianum.  Ignominia est omnium sacerdotum proprijs studere divitiis, It is a reproach of all Priests to study to enrich themselves. Therefore I have never repined, that others should gain the profit of my pains, or gather the fruit of my labours. Had I been of such an avaricious disposition (as is too frequent amongst many) I could have provided sufficient means to have supplied my present wants, in the case I now stand in, whereof I may truly say, Amici mei & proximi mei adversum me approprinquanerunt & steterunt, My lovers and friends have approached against me, and have stood aloof from me. Therefore since my carriage amongst you, even in the errors of that Church, was such, as might beseem the duty of a good Shepherd, let this move you to think, that God hath blessed my sincerity so much, as to accept it in his sight for the greater benefit of my conversion, unless you see a change and alteration in my life and conversation, as I thank God I feel none myself, but rather an abettrement by the religion I am come unto; esteem it the work of God, and make your benefit of it, for your own souls good, through God's mercy, who draweth unto him as much by example as by any other means. Therefore I beseech you consider well these my observations, and turn to the true Catholic faith, whereof you are ignorant, but in name and pretended claim.  
5. And you (beloved Christians of England) who are right professors of the Gospel, and by it of the true, ancient, 
To all true Catholics of England.  Catholic, and Apostolic Faith, not only in style, but also in truth, let me be so bold with you as to exhort and encourage you in your profession, to show yourselves thankful unto Almighty God: you have the Word of God frequently and with great care ministered amongst you; you have also the Sacraments instituted by Christ himself, according to his institution applied unto you, for the comfort of your souls; you are freed by God's grace from the treditions and inventions of men; you have the divine Service towards God in your own Tongues, to your comforts, and not in unknown Languages; you are delivered by God's grace from the flavish bondage of the Pope's government, and are blessed under the sweet and mild regiment of a gracious Prince, who purchaseth by his sweet merciful disposition your loves, and procureth unto you peace and happiness, free from civil wars and mutual contentions. Forget not therefore these savours and benefits, which by the bountiful hand of God are poured down most abundantly upon you, which others want (out of God's especial favour and mercy.) Be not (I say) ungrateful for such inestimable blessings, lest ingratitude to God should suddenly deprive you of them, and bestow them upon others that will show themselves more thankful for them: For ingratitude is the only bane of Christians, which soon bereaveth men of all God's favours, and therefore rightly Bernard calleth it, 
Bernard. super Cantic.  Ventus urens, fontem siccans pietatis, rorem misericordiae, fluenta gratiae, A parching wind, drying up the fountain of piety, the dew of mercy, the streams of grace. Take heed that your unthankfulness for God's benefits draw not that exprobration against you, that Moses justly uttered against the unthankful jews, checking them for their foolishness, saying; O wicked and perverse generation, O foolish and unwise people, 
Deut. 32. v. 6.  dost thou render these things unto the Lord? Is not he thy Father, who hath possessed, made, and created thee? As though he should say, Are these the thanks thou yieldest for so many benefits afforded thee? Thou rendrest evil for good, which is the highest degree and greatest kind of malice. It is a point of equity to render good for good, it is a part of perfection to render good for evil, but to render evil for good is a part of the greatest perverseness and ingratitude that can be. Take ye heed therefore of this unthankfulness, lest ye incur the just imputation and punishment of a wicked and perverse generation. To the end therefore both you and myself may enjoy still these blessings of Almighty God, and by our thankfulness in this world arrive unto greater blessings in the next; out of a true desire hereof I will conclude with Saint Paul, a true Convertite through God's singular mercy, Bonum autem facientes non deficiamus, tempore enim suo metemus, 
Galat. 6. vers. 9  non deficientes; And let us not be weary in well doing, for in due season we shall reap if we faint not. These words of Saint Paul are fit for us, who exhorteth the Galathians to the works of holiness, the true effects of a justifying faith: Wherein the Apostle performeth the part of a prudent and wise Husbandman, who to keep his workmen and labourers from sloth, and to encourage them to go stoutly forward in their pains without fainting, putteth them in mind of the fruitful harvest that will follow, that strengthened with the joyful hope of gain, they may willingly continue in the toil of their work. For so Saint Paul, knowing all Christians to be labourers and workmen in the field of God's Church, and that it is as proper for them all to do the works of virtue and sanctity, as it is for the birds to fly; to the end they may not be tired out with the heat and burden of the day, nor be wearied with the toil of tribulations and sufferings of any temptations, and so give over good works, but persevere to the end and period of their lives, he propoundeth unto them the great fruit that shall be reaped at Harvest, after all their virtuous deeds, and all sufferings in any persecutions; when for their tears they shall reap joy; when for earthly wants they shall enjoy store of heavenly treasures; when for all the valiant combats against the world, the flesh, and the devil, in the constant confession of their faith before God and man, Heaven shall be their reward, and glory their crown. O happy end, which shall end with endless eternity! Therefore even so to you all, and to myself (with earnest desires of God's blessing) for my conclusion, I will instate once again Saint Paul, saying, Let us not be wearied in well doing, for in due season we shall reap, if we faint not. By the expectation of which glorious reward, let us be encouraged against all, either corporal or spiritual oppositions, to stand faithfully in defence of the Gospel of Christ, to the confusion and stopping the mouths of all that shall contradict us: Which God grant we may do with true religious hearts, to the glory of his most holy Name; with loyal affections for the safety of our dread Sovereign; and with mutual charity for the everlasting combination of our hearts in Christ jesus. Amen.   
FINIS.   

Errata.  
FOl. 6. line 6. read the whole Parenthesis thus, not considering the great store and plenty of heretical novelties foretold by our Saviour himself in the Scripture, under the parable of Cockle and tars oversowed by the enemy man, after the sowing of good seed when men were asleep, fol. 53. line 1. read upon this rule, f. 68 l. 27. r. justifieth, although not without good works, line 28. works cannot justify, f. 153. l. 20. r. was carried into etc. f. 159. l. 9 r. that Antichristian, f. 163. l. 1. r. words of consecration. f. 187. in mark r. Tractat. de Indulgen. c. 1. f. 217. l. 20. r. and the bed undefiled, f. 138. l. 17. r. it is easy and facile, f. 238. l. 21. r. that you are, f. 234. l. 19 r. the Church, l. 25. r. by the mighty strength and power of all these, l. 27. r. estraied soul, f. 230. l. 34. r. of the Devil, l. 35. r. to this of England, f. 227. l. 24. r. he shall not be etc. f. 19 l. 12. r. and chiefly the nearer, f. 40. l. 19 r. whereunto we must take heed, f. 97. l. 14. r. that is a Papist, f. 101. l. 22. r. of no conscience in matters of importance, l. 28. r. And ye have left the, f. 103. l. 9 in mark r. agree well together, f. 104. l. 4. r. months prisoner, f. 109. l. 8. r. perinde ac si Deus foret, f. 110. l. 25. r. to be enclosed up again so, f. 111. l. 1. r. in Spain depended, l. 18. r. glory of men, f. 112. l. 34. r. variety of virtues, f. 113. l. 8. r. they are like, f. 117. l. 35. r. Canus, f. 118. l. 5. r. forged, f. 120. l. 11. r. pretty things, f. 128. l. 6. r. confederates to entertain the stage, while the lives and, f. 124. l. 31. r. we may do the better, f. 133. l. 15. r. Chap. 12. f. 230. l. 25. r. to be verified, f. 234. l. 25. r. by the mighty strength and power of all these chains.