AN EPISTLE OF A CATHOLIC YOUNG GENTLEMAN, (Being for his Religion imprisoned.) To his Father a Protestant. Who commanded him to set down in Writing, what were the motives that induced him to become a Catholic. Noli exubescere testimonium Domini nostri, neque me vinctum evis. Be not ashamed of the testimony of our Lord, nor of me his Prisoner. 1. Timoth. Chap. 1. Vers. 8. DOUAI. Printed with Licence. 1623. To the Reader. I No sooner had perused this short Epistle, than I had an earnest desire it might be Published in Print, as well for that I observed the grounds which this young Gentleman had laid down to his Father to be both sncsinct and Learned! as also for that I am well persuaded the promulgation thereof, would (God assisting) give much good satisfaction to any judicious Reader, and for that I never had any acquaintance with the Author, I moved secretly a very Friend of mine (intimate with him) to persuade him (if possible) to put it to the Press: which motion he not only absolutely refused, but was also infinitely displeased with the Mover, wherefore to prevent (what in him lay) the printing and publishing of the said Epistle, he not only refused utterly to give Copies thereof, but also eclipsed it from the view of all men. But the Father more prodigal than the Son himself, carried the Original continually about him, making no dainty at all to show it in St. Paul's, the Pawn, young's Ordinary in Cornhill, and in many other places at his pleasure, he making it his common Table-discourse in Taverns and Ordinaries: by which means I obtained a Copy, which (though long after) I sent over Seas to a Friend, desiring him to cause it to be Printed. Read it through with good attention, and if thou reap any profit thereby; forget not to render due thankes to GOD, and then in thy Prayers remember both the Author and the Publisher. Farewell. TO THE WORSHIPFUL HIS VERY LOVING Father N. N. Esquire, give these. Good Sir: NVmberlesse (I may truly say) have been the attempts I have made in writing unto you, and as many in number were the obstacles which have opposed my said attempts: The effects of some of them are to this hour to be seen (if I list to produce them to the quantity, And I do keep me within compass) of at the least 24. sheets of Paper, which I intended to your good self, which by that time they could be finished, I had motives exhortatory to call them back, and not by any means to send them. But yet nevertheless, to exempt myself from having any imputation of disobedience wherewith to be taxed, I have now at the last (presuming more upon your Fatherly charity, than any other merit in myself) been bold, to present unto you these few lines, wherein I have delivered briefly, that which I had heretofore handled more at large; in the passages whereof, I have here set you down most prospicuously, according to your most important request, from whence have perceeded the motives, which caused me to abjure the Religion in practice amongst Protestants, and to assume the true, holy, and never erring Catholic and Orthodoxal Faith, and thereunto to adhere: Neither do I herein go about to persuade you, but only to keep correspondence with your desire and command, being that I find myself bound in all Conscience, to perform such precepts, which you shall require at my hands, supposing them to be no way derogating to God's honour, or to the commodity of my particular self, in making imminent peril of my soul's shipwreck, where in a case of such a nature I am not liable. I am therefore an humble suitor unto you (good Sir) in that you would be pleased so fare to favour me, as to deign with alacrity the peruse of these few lines, and that with serious mature judgement, and then I hope you will not be so strict in censuring me for my assumed Religion, nor yet in blaming me for undergoing with all patience and cheerfulness, this long & austere time of durance: but you will rather (I hope) commiserate my estate, which howsoever to others it might appear irksome and insufferable, to me (I give God most humble thankes) it is a greater consolation than any temporal (considering for whose sake it is) guerdon or respect the whole world is able to afford me. And the consideration hereof, hath been of that efficacy and power with me, as that I am at all times readily prepared, with no less willingness, to undergo, not only Imprisonment, in the most austere manner may be imagined, but also in the service of so noble a Master, torture, stripes, gyves, yea the most prodigious and dolorous death the heart and capacity of man is able to invent; For I know well enough, that whatsoever I do undergo in this behalf, I do in it restore him but his own, and am never able to come out of debt, albeit I had as many lives to lose, as I have in this vile & miserable Carcase of mine, drops of blood to shed; neither shall I herein descent from that holy and reverend Doctor and Pillar of God's Church Saint Bernard, who for his sweet and delicate style, is entitled Mellifluus, who saith thus; Si totum me debeo pro me facto, quid addam iam pro me refecto: Sermo de diligendo Deo. nec enim faceli refectus quam factus. In primo opere me mihi dedit, in secundo se, & ubi se dedit me mihi reddidit: Datus ergo & redditus, me pro me debeo, & bis debeo; sed quid Domino pro se retribuam, nam et si me millies rependere possem, quid sum ad Dominum meum? That is; If I own myself wholly for my first making, what can I add more for my redeeming, especially seeing I was not so easily Redeemed as I was made. In the first work he gave me myself, in the second himself, and when he gave me himself, he restored unto me myself, Therefore thus given and restored, I own myself for myself, and I own myself twice. But now what I am able to repay my Lord for himself, for although I were able to repay myself a thousand times, what am I in comparison of my Lord? which being so, what then can be the fear why I should not give myself freely to my Creator? Since he hath in me a double interest, to wit, aswell in respect of my Creation, as of my Redemption, the least of which two works being unualuable. The serious considerations hereof (good Sir) have wrought in me unutterable effects, and such as have caused me hereby to settle so irremovable an affection upon the most Blessed Trinity, in regard of my Creation, and Redemption, as enforceth me with no small vehemency, to cry out with the Kingly Prophet, saying; Quid retribuam Domino, Psal. 115. pro omnibus quae retribuit mihi? What shall I repay our Lord for all things which he hath given unto me: certainly when I have done what I have been able, I am, Seruus inutilis, Luk. 17. au unprofitable Servant, and Indignus vocari filius evis, unworthy to be called his Son. The consideration whereof, was long before it came into my mind, for that I must not deny, but that I spent much time in a most exorbitant course of life, which I do now from my heart repent, and desire that God's grace may never more departed from me, so as I may for ever hereafter live, as an obedient, & not as a rebellious Child, having so dear, loving, and tender, and a Father, who saith daily unto me: Psal. 102. Qui propitiatur omnibus iniquitatibus tuis, & qui sanat omnes imfirmitates tuas, quired mi de interitu utam tuam, qui coronat te in miserecordia, & miserationibus, qui replet in bonis desidereum tuum, etc. That is, Who is merciful to all thy iniquities, and who cureth all thy infirmities, who redeemed thy life from Death, who Crowneth thee in mercies and compassions, who replenisheth thy desire in good things, etc. The remembrance of these thus skirmishing within me, have been impregnable, and motives, which pressed me to determine upon a more moral worm, whereby to measure the square of my life: and these determinations made me think upon Religion, and Religion begat Devotion, and Devotion brought with it a firm Resolution, which Resolution, being assisted by Almighty God's grace, hath won me to stand against all terrors & temptations, and which have occasioned me to address these Lines unto you, whereby I do intent to give you a taste, from what motives and grounds I do build my Faith; which if you be able to refel, I shall be very willing to believe, that a man may be saved in the Protestants Church, which neither Scriptures, Fathers, Counsels, or reason was ever able to make me understand. 1 Having therefore thus misspent my time, and Quasi seruus nequam, like to an evil servant, S. Math. 18. consumed my younger years, yea the prime of my days, in vanity and irregularity, It hath pleased Almighty God at the length to touch my heart with a due consideration of my mortality, and with some care of eternity; Insomuch as the more I seriously observed the frailty, and absurdity of the one, the more inwardly I affected the love, and contentment of the other, that finally I resolved to hunt after it, albeit the passages and difficulties of my life were never so many, resting now well persuaded, That, Nil prodest homini si universum mundum lucreter, animae vero suae detrimentum patiatur. It availeth nothing to gain the whole world, if a man make shipwreck of his own Soul, Ibidem 16. which to save hereafter, we are taught to save here; That is, to expose it to all afflictions & contradictions, which the world, the Devil, or our own sensual appetite do continually stir up against us, For much better it is for a man to enter into life everlasting lame, blind, or dismembered, then to be plunged into the bottomless Pet of inquenchable sulphurous Hell, with all our senses and members. Ibidem 5. 2 These therefore, and the like considerations encouraged me sincerely to seek after Truth, swayed neither with fear nor favour, but only guided with that unmoving Pole, whose influence had touched my heart, like unto another Loadstone, that howsoever these mortal waves tossed my unsteady bark, the proof of my affections ever bend that way, I could very well have contented myself to follow my appetite still But durum est contra stimulum calcitrare, It is hard striving against Almighty God, and dangerous to harden our hearts against his calls. Act. 9 Wherefore, I yield myself, saying; Domine quid me vis facere? What O Lord is thy pleasure I shall do? And herewith me thought, I heard this comfortable answer, viz. Dicitur tibi quid te oporteat facere, Thou must be taught what thou must do: and taught I must be, sithence the knowledge I sought after, was above humane reach to comprehend and find; For these tidings came out of Heaven, & Vnigenitus qui est in suum Patris ipse enarrabit, The only begotten Son who is in the bosom of the Father, he will deliver them, joh. 1. and they only can have them, S. Math. 11. Cui filius voluerit revelare, to whom it shall please the Son to reveal it. Nobis autem revelavit Deus pro spiritum suum, Spiritus enim omnia scrutatur, etiam profunda Dei. But unto us hath God revealed it by his Spirit, for, the Spirit tryeth all things, yea, the profundities of God 1. Cor. 2. Showing, that this knowledge could come from none other but only from him alone. 3 Thus then being desirous of this knowledge, and perceiving it not to be humane, but Divine, Quemadmodum desiderat ceruus ad fontes aquarum, Look how the heart hasteth to the Fountains of water. Psal. 41. Even so earnestly did I thirst after some certain rule, guidance, or direction, whereby to be led or conducted, by which means I might attain unto what soever humane industry could not aspire, and this needeth no further proof, as being in itself manifest, and by the joint and mutual consent aswell of Catholics as of Protestants received. But of this Doctrine I collected further, that this rule or direction we speak of, must contain two several properties, to make it available for the end, for which it is required: First it must be plain, easy, indifferently open or manifest to all, & the reason good, for it must be a direction as well to the wise, as to the simple, to the Learned, as to the ignorant, sithence all these must (before they can be saved) be instructed in this supernatural Science, without which can be no access to grace, Heb. 9 entrance into Heaven, or possibility to please that Divine Majesty, according as the holy Apostle teacheth us, and therefore the Prophet foretelleth of this way, saying: Esay 35. Et erit ibi semita & via, & via sancta vocabitur, etc. And concludeth, Haec erit vobis directa via, ita ut stulti non errent per eam. That is, And there shall be in that place a path, and a way, that shall be your direct way, so that fools shall not err in it. The second property of this rule is, that it must be certain and infallible, and the reason is, for that the knowledge of our Faith depending thereupon, must be certain, and infallible, so as it may be no more subject to error then truth itself is to falsehood; the credit thereof must be greater than of an Angel of Heaven. Gal. 1. Licet nos (saith St. Paul) aut Angelus de Coelo, evangelizet preterquam quod evangelizavimus vobis, anathema sit. If ourselves, or an Angel from Heaven, shall evangelize or Preach to you otherwise then we have Preached, accursed let him be. For if our Faith might be subject to rrror, than did it not rely upon the truth of God, and then it were no divine Faith. Again, if in that Faith by which we are saved we might be seduced to falsehood, See William Perkins, pro. de fide n. 6. then by falsehood we might be saved, and by untruth attain to truth, which parradoxe is both blasphemous hnd ridiculous. Authorities of holy Scriptures, consent of venerable antiquity, and the unanimous approbation of the universal Church, I could produce for the truth of these properties; but I hold them needless for that in themselves they do appear most perspicuous, and by no Protestants which I can read of, are they denied, as by all Catholics is confessed. I having thus fare waded, at the length I began to observe, where this rule and direction is to be found, that by consent thereof, I might be conveyed to that knowledge which so much importeth me, and therefore I do here inquire of the Protestant, and he telleth me readily, that true it is, such a rule must guide all Christians, and is to be found in their Church, contained in their Bible, and by them termed the word of the Lord, and divine Scriptures; this they say is easy, plain, and an infallible direction to all who seek after Heaven, and heavenly knowledge. 5 But here I am entangled with so many difficulties, so that I am rather puzzled, clouded, and encumbered, than any way freed, cleared, or ascertained of any truth. First, how can it appear unto me that I may be assured, that this Book is the word of God, and of that continuance and authority whereof I speak: We see many works bear Saint Augustine's name, and others of other Fathers, which Protestants stoutly deny to be theirs; yet not so ancient as their Book of Scripture must be, if it be true Scripture indeed; Hear I inquire so certain knowledge of the Truth, that in itself it be plain for all men to perceive it, and so certain, that it should be impossible how it could be otherwise, else (as I have before said) it cannot guide or warrantise Divine and infallible Faith. But I have ever found Protestants so extremely puzzled in this point, that they know not how to extricate themselves, their Answers were so weak, different, disjointed, and uncertain, that at the last they have no refuge, but to depend upon the tradition of the Roman Church, from whence they have their Scriptures; yea, and those traditions also they must grant to be of infallible truth and Faith, otherwise their Scriptures will not carry credit sufficient whereupon to build an infallible Faith, and yet if they grant this, they suffocate and choke their own cause in many essential, and important points of difference 'twixt them and Catholics, so as this Rule ought to be clear, easy, and infallible, is no sooner looked upon, but it is presently lost in ambiguities, doubts, and uncertainties. 6 And admit that they were able in the grounds of their Doctrine to produce any one infallible, plain, & certain rule, assuring me that the Book they show me, is the word of God, or written by such sacred Authors as they tell of, which they are never able to do; See john Cal in Praesat. in no: test. Zanch. lib. de Sanctis fol. 412. tom. 2. Beza in resp. ad defen. Cast. Ite Beza in praefat. no. test. 1556. Car. moli. in transla. no. cest. par. 11. fol. 110. Ite parte 64. 65. 66. 74. 99 See confe. at Hampton Court pag. 46. yet are they presently encumbered with another difficulty, which maketh all uncertain, which is contained in it: For in former times of a great part of this volume, the Greek translations were many, the Latin more, of late since Luther began, from him, his complices, and Offspring, the translations have been diverse and so different, that one condemneth another to Hell, for corrupting, falsifying, and abusing of holy Scriptures; yea Luther himself differeth in above 30. places (as I can easily show) from himself, in several translations of St. Mathewes Gospel, out of these into English, we have at the least 7. or eight sevarall versions, of all which his Majesty pronounceth there is never a good, and the Geneva be the worst of all. Hear I would see how the ignorant or learned, (amid such diversity of opinions in men of knowledge in all sacred languages) can with assurance and certainty, select the true Translations from the false, that it be impossible to err herein, for if in this case there can be no infallible rule, and direction plain and easy, for all men to understand, (as I have before delivered) it is impossible that any man can be able to settle an infallible, and never erring Faith, upon any thing contained in it, when as he is not certain what is the true word of God, and what by Ignorance, Error, or wilfulness is thrust in by humane invention, and subject to falsehood. 7 Hear not only the Ignorant is so entangled, with the Bracks and Toils of uncertainty, and instability, so as he knoweth not which way to get out, yea findeth impossibility by his own industry ever whilst he shall live to clear himself: But the Learned also are no less clouded with endless variety, and difference among such as are no less (yea more) learned then themselves, having no reason whereupon to rely their own judgements before others, and be so assured thereof, as that it is impossible they should be deceived, and consequently, to frame an Article of Divine Faith upon the assurance thereof. So as out of this head, this rule of only Scriptures, hath lost not only certainty, but perspicuity also, both which are very much behooveful in the direction whereof I speak. 8 And here in my understanding it cannot be answered, as in the Proem of the new Bible, See Calu. ubi supra. those Translations say, to wit, that this diversity is not in matters appertaining unto Faith, josias Symlerus in vita Bullinger. but in other points of less consequence. First, that is not true, as by the invectives some of the Translations make against the rest doth appear. Again, in most points of Controversies betwixt them and Catholics, they translate places concerning those points, differently from the old Latin received above 1000 years ago in God's Church, only in favour of their own heresies and opinions, being matters of Faith; As for example, they translate for Priests, Elders; for Idols, Images, etc. I say yet further, that in so much as all matters there, is the true Word of God, and I partly find that some part thereof is mistranslated, and that is proved by the diversities of those Translations, dissonant each to other; Therefore cannot all be true: in regard hereof (I say) I must require a sure, certain, and infallible Rule, by the which it may remain undoubted, that those errors or mistake were in matters of Faith, as well as less matters, sithence I could never hear of any Warranty out of Heaven, assuring these translations in matters of Faith, more than in smaller matters. 9 But admit again, that Protestants had some sure & infallible rule, or means to ascertain us that this which they propose, or any of these, is the sincere translation of God's word, yet are we as deeply encumbered as ever, for insomuch as God's word consisteth not in bare characters or syllables, but in the spirit and meaning of that writing, where (I pray) is that plain and infallible Rule, which Protestants can assign, the conduct whereof who so followeth, cannot possibly err in the true meaning of holy Scripture. For without this all the rest is nothing available to sustain an infallible Faith, and an error or mistaking herein, is so pernicious and damnable, that whosoever is possessed therewith, cannot possibly enter Heaven. Qui non St. joh. 3. credit iam iudicatus est, who believeth not aright is already judged. And Heb. 11. sine fide impossibile est placere Deo, without Faith it is impossible to please God: And our Faith is not grounded upon letters, Characters, or syllables, but of the signification & true meaning of the holy Ghost uttered in them. 10 Hear again I find Protestants so masked, or hoodwinked, that they know not which way to take, or what to say, as may easily appear by the poor shifts they are put unto, when in this matter they are by Catholics called to account. And first it is a usual refuge of theirs to say, that the Scripture is easy and plain of itself, to be understood of every one without difficulty or ambiguity: But this is so apparently controwlde, with the form and matter of Scripture, and every man's particular experience, that it plainly discovereth the weakness and insufficiency thereof. As for the form & style it is replete with Majesty and depth, it containeth many Hebraicismes and Grecismes, which the ignorant and unlearned do not understand, yea, & many times the most Learned do make doubt & differ about, for that it doth contain so profound matter above ordinary capacity. As the Trinity and Unity in God, the Incarnation, Resurrection and Ascension of Christ our most B. Saviour, together with his Priesthood, and presence in the most Blessed Eucharist, with the like, which do involve great & hidden mysteries, and profound difficulties, containing many seeming contradictions, which to reconcile great Clerks & holy Fathers, have much travailed, writing whole Books & large tomes thereof, against julian the Apostata, & other enemies of Christianity. Lib. 3. conf. cap. 5. justitui animam (saith St. Augustine) intendere in Scripturas sacras, etc. I intended to bend my mind to holy Scriptures to see the quality of them, and behold, I see a thing unknown to the proud, not open to Children, but in gate lowly, in effect lofty, and covered with mysteries, neither was I such as I could enter into it, or bow my neck to the entrance of it, So he. Thus did this holy Father and great Doctor find the holy Scriptures, which Protestants make so easy & plain, and thus doth every man's experience teach, not only in the endless diversity of expositions, between Catholics & Sectaries, but especially between Sectaries themselves, Protestants with Protestants, who have filled the world with their janglings, and given testimony that they speak against their Consciences, and knowledge, when they say that the Scriptures are easy for every one to understand, else why should they spend so much time in making so many Expositions, and Commentaries, and in filling Books, to make that understood, which every man with so much ease doth conceive: or why should they after all their Commentaries, leave all controversies of Scriptures more ambiguous than before, yea in stead of clearing all doubts, beget infinite new controversies before unheard of. 11 And from hence doth appear, how poor and weak an Answer that other is which (many brought into straits) fly unto, saying that Scriptures are made plain by conferring one place with another; for this both Catholics and their opposites, with all diligence do affirm; yet agree never the more by this: neither are they convinced of one Truth: St. Paul saith, Rom. 1. Abacuc. 2. Gal. 3. Heb. 10. Act. 15. justus ex fide vivit, The Just man liveth by his Faith; and again, Fide purificans corda hominum, God by Faith purifying the hearts of men. And St. james saith, St. jam. 2. Sicut corpus sine Spiritu mortuum est, ita & fides sine operibus mortua est, like as the body without the Spirit is dead, even so also Faith without works is dead and nothing available. Protestants explicate St. james by St. Paul: but Catholics explain St. Paul by St. james; This diversity hath well nigh continued 100 years, tossed & discussed with all diligence, yet not to this day agreed upon between them; & so the like in all other points of controversies we do find. 12 Moreover I demand whether after conference of places, such as do infallibly find Truth thereby, that it be impossible having so done to be deccived; if you say they do, than you will be controwled by daily experience, as well in Protestants as in Catholics, who after all differ as before; which could not be, if by this means they did infallibly find the Truth, For Ephes. 4. that is but one, as God is one, and Faith one: But if you grant all that conference of places, notwithstanding the true meaning of holy Scriptures, and consequently cannot serve for the purpose we treat of. 13 Others confess, that conference of places cannot be sufficient in this case, but avow that Almighty God will enlighten the heart of every one in particular that seeketh the knowledge of his Truth. But this seemeth unto me the most absurd, desperate, and unlikely shift of all unlikelihoods: for, (as I have said) notwithstanding this private Spirit, we see the diversity daily increased, rather than any way diminished, which could not be if God particularly and infallibly guided every one that hearty desired the truth: then must you show a mean how every one shall know or be infallibly assured that this private exposition is true; and all contrary to it false; and then must he show how he cometh by that special gift, denied to all that differ from him, or how we can be assured thereof, or how is this rule general to all, which so many so earnestly travailing for truth seek after, yet attain not unto: this therefore so repugnant to every man's reason & experience, seemeth only a rendezvous which men are driven to retire unto, having no better to succour or help themselves with; for mine own part thus much I say and know, that in sincere desire of truth I yield to none, I know it, the life of my soul, I prefer before all worldly treasures, and as I rank not myself among the Learned, so am I not the most unlearned among the ignorant and unlearned: yet when I peruse the holy Scriptures, I do find them so deep, so profound, & so difficile, that I can assure myself of nothing, which by mine own industry I am able to attain unto, much less find it so easy and plain as to have infallible assurance of what I conceive; wherefore I must of necessity seek that assurance else where, and take direction from surer knowledge than mine own, or any myself can gather out of holy Scriptures: otherwise I shall fashion & mould out a very feeble and fickle Faith, & void of all certainty. Putasne intelligis quae legis? (saith St. Philip to the Eunuch) Act. 8. Thinkest thou that thou understandest what thou readest? having the old Testament in his hands. Quomodo possum si non aliquis ostenderit mihi? How can I (saith the Eunuch) In Apoc 2.5. unless some body shall show me? Ego (saith St. Hierome) nec sanctior sum hoc Eunucho, nec studiosior, etc. I am not holier nor better studied then this Eunuch, and concludeth in these words. These things I have briefly mentioned, to the end you may understand that you cannot enter the holy Scriptures without a guide, and one who shall show thee the way. This I finding to be most true, by all reason and experience in myself, and diligent observation in others, I bent my labours and study to find out this happy guide, which infallibly and without danger of erring, would instruct me with the true meaning of holy Scriptures. Perceiving plainly therefore that the Protestants rule of Scriptures, could not serve for this purpose, I begin to examine what assurance Catholics had for their belief or expositions, whereupon they relied. 14 They confess a plain, easy and infallible rule, must guide in matters of Faith: they say moreover that cannot be any dead or dumb writing, be it never so Sacred: for nothing can be written so plain but in many clauses or passages it will bear several constructions; where several constructions are, there is ambiguity and doubt, and consequently no such plainness and certainty as our Faith requireth; neither can that writing when it is wrested against true meaning, expound itself, or determine any controversy, that about the Letter or sense thereof shall fortune to arise. 15 This rule than must be a living rule, able to expound itself, and unfold such doubts which in matters of Faith shall fall out. And this I easily believed; for my own reason doth dictate, that Almighty God would not under pain of Hell, bind all men to believe aright, and with a Divine infallible belief, and leave no rule, no mean, no ground open to every one, and in itself infallible to establish his belief upon, and resolve the doubts thereto appertaining. 16 This living judge can be no private man, for warranty in such we have none; neither is there cause to expect more in one, then in another; moreover that must needs dye and fail, and so the rule of salvation perish, and then the world to be left without means of access unto Almighty God. 17 A temporal or civil Commonwealth it cannot be, for no one Commonwealth or temporal Congregation hath any colour of Authority out of Heaven to challenge that privilege; Again, no one Commonwealth hath continued since Christ, but hath suffered Change in the whole form, yea Religion and all, and there is no cause to ascribe this security more to one Commonwealth then to another. There remaineth only an Ecclesiastical community, to wit, the Church of Christ whereupon Catholics do rely, and assign for this rule, wherein (as I do confidently believe) they are not deceived; whereunto I am induced by evident reason, by manifest and apparent authority, & continuance of experience. For the infallible Authority left in this Community, we have the express Promise of Almighty God in many places of holy Scripture, for of this Church our most Blessed Saviour saith, St. Math. 16 Portae inferi non praevalebunt adversus eam, The Gates of Hell shall not prevail against it. Vitia (saith St. Hierome) & peccatum &c. In St. Math 16. St. Amb. lib. de bono. mortis cap. 12. Epi●h. in An. He meant by these Gates, the vices, sins, and Doctrine of heretics, and the same in effect say the rest of the holy Fathers. And St. Paul saith, that, Ecclesia Dei vivi est columna & firmamentum veritatis, quod manifestum est in Carne, iustificatum est in spiritu, apparuit Angelis, predicatum est gentibus, creditum est in mundo, assumptum est in Gloria, 1. Tim. 3. The Church of the living God, the pillar and ground of Truth, and manifestly it is a great Sacrament of piety, which was manifested in Flesh, was justified in Spirit, appeared to Angels, hath been preached to Gentiles, is believed in the world, is assumed in Glory. Quia ab illa In 1. Ti. 3. (saith St. Ambrose) firmantur in veritate omnes credentes, For as much as from the Church all true Believers are established in the Truth. Ego vobiscum sum (saith our Saviour) S. Math. 28. vlt. omnibus diebus usque ad consummationem seculi, I am with you all days, even to the consummation of the world. Qui In Mat. 28. (saith St. Hierome) usque ad consummationem mundi suam praesentia pollicetur, & illos ostendit, semper esse victuros, & se nunquam a credentibus esse recessurum: Who promiseth his presence unto the end of the world, showeth that they shall ever live, & that himself will never departed from the faithful. St. joh. 14. And in another place he saith (I mean Christ our most blessed Saviour) S. Chris. hom 74. in joh. Ego rogabo Patrens, etc. I will ask the Father and he will give you another Paraclete, the spirit of Truth, that he may remain with you for ever; which could not be meant of the Apostles only to whom it was spoken, St. Cyprian lib. 9 in joh. but of the succeeding Church whose person they bear, and was to endure to the world's end. Non pro eis rogo tantum (saith our Saviour) St. joh. 17. I do not only pray for them, (meaning his Disciples) but for them also that by their word shall believe in me, that they all may be one, as (the Father) in me, and I in thee, that they also in us may be one, as we also are one. And herein all holy Fathers do assent, and plainly thus understand it. 18 This promise of the holy Ghost, St. Paul doth plainly testify to be fulfilled, when he saith thus; Ephes. 4. Christus ascendens in altum, captivam duxit captivitate, dedit dona hominibus, Christ ascending on high, he led captivity captive, he gave gifts unto men: where after a few words he addeth, Ipse dedit quosdam quidem Apostolos, etc. he gave some Apostles, and some Prophets, and other some Evangelists, and other some Pastors and Doctors, to the consummation of the Saints, unto the work of the Ministry, unto the edifying of the body of Christ, until we meet all into the unity of Faith, and knowledge of the Son of God, etc. In these places it is evidently promised, the assistance of the Holy Ghost, the continuance of the Church, the infallibility of her Faith, Ephes. 4. the assured Doctrine of her Pastors, and Teachers, to bring her Children in unitatem Fidei, into the unity of Faith. We have likewise in Scriptures express commandment given to these Pastors that they Act. 20. carefully attend unto their Flock, and that they are to render an account of their souls; 2. Tim. 4. Ezech. 33. which will be required at their hands, if through their default they perish. We on the contrary part have the like command who are the Laity, Heb. 13. S. Math. 18. St. August. lib. 1. adver. jovi. Idem Epist. ad Heliodox. St. Cipri. de unit. Eccle. Num. 3. to obey the Pastors, to take direction, Doctrine, and instruction, from them, as appeareth in many places of Holy writ, and that under pain of eternal Damnation. Wherefore that Christian who followeth the direction of this Church, and obeyeth her precepts, fulfilleth God's Commandments, and so consequently cannot err, nor the Church err in that direction. For if the Church could err in that Direction and Doctrine, than were we bound by God's Commandment to embrace error, and from hence one or two absurdities must needs arise, to wit, either that by error and falsehood we might be saved, or else for observing Gods Commandments, we might be damned; both which are most heretical and apparent blasphemy. 19 When I had found that this Church had the infallible promise of Almighty God, for the integrity and certainty of her Doctrine, for her continuance unto the end, that to her Pastors and Teachers was committed the care of Christ his Flock, that the said Flock was straightly commanded to obey them as their Spiritual guides; that very affection wherewith they desired to be of this Flock, joined me to this Church, and subjected me to this guidance, that fear I had of mistaking the Truth, (so needful for the health of my soul,) made me cleave to the assurance of this Direction, where the Spirit of God is to be my direction and guide, and his lawful Officers my instructors; Now remaineth only for me to learn out, where this eminent City of God St. Math. 5. (Super montem posita, Placed or seated upon an Hill, and casting forth splendour, St. Luk. 1. Ad dirigendos pedes in viam pacis, To direct our feet into the way of Peace,) was to be found; and surely this Candle, which is not S. Math. 5. Sub modio posita sed super candelabrum, Put or hidden under a Eushell, but set upon a Candlestick, iuceat eis qui in domo sient, To give light to those that are in the House, was easy to be discerned, and so it must be if the promises of God were true, or his providence sufficient for the saving of such souls, learned and unlearned, for whom he shed his most precious Blood, and died. 20 The Church of Rome so celebrated & known to the whole Christian world, carrieth only the testimonies of this Truth. It hath known continuance with succession of Pastors from the beginning of Christianity unto this day. It hath preserved the holy Scriptures from corruption, and delivered them to posterity from hand to hand, from age to age, to these days wherein we live. St. Vincent Lyrinens. adversus propha. haereses. It hath consent & unity of Doctrine throughout the whole world, & the same preserved throughout all Ages, notwithstanding the opposition of Heresy and infidelity, wherewith it hath continually been exercised. It hath prevailed against all Sects and Heresies whatsoever, and beat them down as they sprung up, different each from other (like unto the prodigious heads of Hydra) at all times. It hath testimony of Miracles, Beda lib. de Eccles. hist. whereby the better to confirm her Doctrine, recorded by most venerable Fathers, and approved Histories, and annuals of all Ages. It hath Sanctity and Innocency of life and Doctrine, now sealed and crowned in the blood of the most glorious Saints and Martyrs of Heaven, and such as our adversaries cannot deny to be such. It hath the consent of all general and provincial Counsels, that have ever been lawfully gathered, and approved in all parts of the world. Lastly, it hath Universality, true Sacraments, Sacrifice, and all what ever marks the holy Fathers do point our the true Church of Christ: by every of these several signs most easy to be proved, and in truth are manifest to him who will but peruse the Ecclesiastical Histories of Times and Ages, Euseb. Zohomen. Dorethe. de hist. enl- which myself by examining finding to be most true, cannot doubt of. 21 Finally if this be not it, on earth there is no true Church, St. Chris. in Hom. quadam ad populam Antioch. Christ hath deceived us, the Apostles deluded us, the Fathers wronged us, and the promises of God have failed. For it is most manifest, that no Congregation, no Society, no Sect, no Doctrine, hath continued from Christ downward under the succession of Pastors with one and the same Sacraments, under one form of Government, but only this. And albeit some Sect hath for the time seemed powerful, as the Arrians, Pelagians, Donatists, and many others, yet were they no sooner sprouted up, but they were severed into innumerable diversities among themselves, and at wars, yea, deadly feud one against the other, and it is not unknown unto your good self, but that Regnum in se divisum must perish, S. Math. 12 if we may believe our most Blessed and most merciful Redeemer, and so did they every one in their turns, insomuch that the memory of them had not remained, if that Catholic Fathers in Confutations written against them had not recorded their Errors, and preserved the infamous memory of the Authors. 22 And what we do find true of all former Sectaries, Luther in Epist. ad johan Heruag. is notorious in Martin Luther and his complices, for their differences & implacable hatred, each against other, Tispogra. Argent. Zuingl. ubi s●pra. See a Treatise written by Doctor Stapleton called a discourse upon the Doctrine of Protest. printed at Lovan. 12. of November 1564. is at large discussed in their own Writings, to be found in almost every Booksellers shop. Insomuch as since Luther among his progeny, within one hundred years, there are recorded more several Sects, (I may truly say Heresies) and more novel opinions, hatched and brought into the world, by their abortive means, then in 1400. and odd years before. And common experience showeth, that every man being his own carver and Teacher, shapeth unto himself a Faith out of his own Brains. 23 And thus (good Sir) I not daring to do for the reasons above mentioned, and for the danger it importeth, had none other hope to save my soul, but by committing myself to that guidance, where so many assured promises of God's assistance do both invite and warrant me, and so many infallible testimonies of his performance. encourage me to the same. 24 Thus much (Sir) I have delivered, and these reasons I have alleged for the better approbation of my motives, and thus much I have set down, to the end you might understand that I have not done any thing which doth savour either of temerity or passion, but merely out of true zeal, and an earnest desire I have to let you see how solicitous I am to save my soul, which (how sinful so ever it is) it hath pleased Christ our loving Saviour to redeem, by the purchase he made, disbursing his own most precious Blood. Nor do I in this stand upon mine own opinion, but upon the judgement and Doctrine of the whole Church of Christ; neither have I done this to any other purpose, but merely and purely to give your importunity content. 25 These things I have (I say) delivered, and unto them will I (God willing) adhaere, until such time as better reason shall be given me. In the interim, I crave nothing but your Blessing and favour: if you be pleased still to cast me off, Gods will be done. Providentia Divina haereditas mea: I must take the Divine providence to be mine Inheritance, and then I shall have just cause to say, with that Blessed man Saint Francis, who when his Father had cast him off for his strictness and austerity of life, he departed from his Father's presence, rejoicing, and singing, Pater noster qui es in Coelis, so may I say, Pater noster qui es in Coelis, for upon earth I have not the comfort of a Father. Wherefore that comfortable saying of the Kingly Prophet can never departed from my remembrance, viz. Quoviam pater meus & matter mea dere deliquerunt me, Dominus antem assumpsit me, Because my Father and my Mother have forsaken me, but our Lord hath taken me, and the comfort hereof shall be always ready to accompany me. 26 Before I was a Catholic, my exorbitant and irregular life much afflicted you, and now since I have amended that fault, through the grace of God, and the help of the seven Golden Candlesticks, Ap. 1. spoken of in the Apocalypses, which are the seven Spirits of God, which the holy Church doth hold to be the seven Sacraments, all which do promise grace Ex opere operato, which I have sucked from the charitable breasts of our most holy: Mother this Catholic Church. You have (Sir) little reason to let that Religion, which reclaimed me from Vice, and hath been the motive to my amendment, add matter to your greater affliction. Do you desire that I should have Salvation? then deny me not that Faith which hath more than a moral assurance of Heaven's happiness. 27 Out of the Catholic Church, Tract. in col. cum Eremito (saith Saint Augustine) a man may have all things excepting Salvation, he may have Orders; he may have Sacraments; he may sing Alleluia; he may answer Amen; he may have the Evangelists; he may have and Preach in the Name of the Father, and of the Son, and of the Holy Ghost, but he can by no means obtain Salvation. Thus wrote and taught Saint Augustine. And seeing I have some of his works by me, I will allege you one or two places more to this purpose we have in hand. And that I may omit (saith he) lib. cont. Epist. Fund. cap. 4. this Wisdom which I deny to be in the Catholic Church, there are diverse other things which do most justly retain, and hold me within he● bounds and unity: there doth hold me the consent of People, and Nations the Authority which bade her beginning by Miracles, nourished by Hope, augmented by Charity, confirmed by Antiquity; There doth hold me the succession of Bishops (that is of Popes) until this present Day, from the very Seat of Saint Peter, to whom our Lord committed the feeding of his Sheep, (after his Resurrection) to the Episcopal Dignity of this present bishop. And lastly, this very name Catholic, holdeth and detaineth me in the unity of thee Church, which Name, this Church, hath always, not without cause among so many different Sects and Heresies, in such sort obtained, that although all Heretics do desire to be called Catholics, yet, if a Stranger (I mean a jew, Turk, Infidel, or one who is not a Christian) should demand where is the Assembly of the Catholic Church, there is no Heretic, who careth to assign his Temple or his house. To which may very aptly be added, that worthy saying of Saint Caprian, O beatam Ecclesiam nostram, quam sic honor divinae dignitatis illuminat, quam temporibus nostris gloriosus, Martyrum sanguis illustrat, erat ante, in operibus fratrum candida, nunc facta est in Martyrum cruore purpurea, floribus eius nec Lilia, nec Rosae desunt; That is, O happy is our Church, whom the honour of God's Grace doth so lighten, whom in our days the Glorious blood of Martyrs doth glorify, she was in the works of our Brethren white before, but now she is become in the blood of Martyrs of Purple colour, neither are Lilies nor Roses wanting to her Flowers. 28 Thus wrote Saint Cyprian, rreating of the Church and of the persecution thereof in Africa: Innumerable other places of holy Fathers could I allege for this purpose, but I hold it not needful. I will here end, for fear I labouring to give content in Writing unto you, might discontent you more by my perplexity, and endeavouring to avoid one mischief might happily fall into another, according to the old Proverb, Incidit in Scytham cupiens vitare Charibilem. 29 I therefore humbly crave your pardon to end, and withal entreating you no further to tax me, than I shall be ready at all times, Dum spiritus hos alit artus to continue. From my Lodging endurance, this 15. day of August, being the 46. th' Week of my Imprisonment, 1614 Your most dutiful Son, N. N.