SEeing it hath pleased God to appoint you the meane of my being in the world, by whose holy ordinance you may iustly chalenge, as of your right frō me, all sincere affection, dutie, and observation; and besides the bond of Nature, my obli­gacion being much encreased by your most louing, and cōtinued care of me, even from my childhood, it is now my part (and that vnder perill of a curse, if I neglect it) by all meanes I may to yeeld comforts to your yeares, and from my hart and soule to wish, that when your temporarie daies on earth shal end, you may by the mercy of God take possession of the eternall ioyes of heaven. I know (and haue wit­nesses of this, so many as haue knowne you) that your intentions haue ever aimed at this mark, your life and actions haue beene a rare patterne to your sexe, alwaies well declaring your devotion & zeale to the service of God: The which being the princi­pall end of our creation (howsoever the generalitie [Page 2]now in this state of corruption, trāsported with the cares, the pleasures, and enticements of this life, lay it not to the heart) it is without question a blessing incomparable (whereof none can judge, but they that feele it) when God of his meere mercie by his holy Spirit, shal moue the heart of a sinful creature, who before delighted only in the way of his owne destruction, sincerely to seeke and serue him: for this we may build vpon, as a truth that must admit no question, that never any shall haue their place in heaven, whose hearts by grace haue not beene true­ly moued to this duty heere on earth. Since then the time of this life is the moment wherevpon de­pendeth etermitie of weale or woe, it behooveth e­very Christian that desires salvation, seriously to consider of the way he walkes in; especially seeing we learne frō our Lord & Master Christ himselfe, that the way is narrow that leadeth vnto eternall life, and that they are but few that finde it. Yet this difficultie of finding the way to heaven riseth from the passengers wilfulnesse, or want of care: for the truth is, that of the small company that make pro­fession of Christianity in the world, the greatest part (howsoever they disguise themselues in acting their parts on earth with a maske of religion) yet never aiming sincerely at salvation for their end, wholly neglect the meanes, and so runne the broad way to hell. Others better weighing the shortnesse and instability of this present life, and well foresee­ing their future mortality, in a state most blessed, or [Page 3]no lesse accursed, desire earnestly the joyes of hea­ven, yet never attending diligently to attaine them by that way, which God hath directed for that end; but relying vpon guides, whom they choose them­selues at adventure to conduct them, are carried blindfold at the last thorough vncertaine by-paths to their certain ruine. It is true that God hath never failed in every age to send faithfull guides into the world, to direct his servants in this earthly passage; but it is likewise found true by woefull experience, that the Divell hath heere his swarmes of agents likewise to mislead vs, and of those, very many who haue learned the skill of their master, the Prince of darknesse, to transforme themselues into the shape of the messengers of light. If wee looke to the Church, consisting of the Iewes alone before the comming of Christ, we finde it recorded by the ho­ly Prophets of God, that it was in continuall dan­ger by reason of false prophets, and seducing Pa­stors, that did infest it; who ler. 14.14. prophesied in the name of God, when he sent them not; so that as the Prophet Esay complaineth, Esay 9.16. The leaders of this people caused them to erre, and they that were led by them, were de­stroyed. When Christ our Saviour came into the world, who were they that most opposed him, but the Scribes, the Pharisies, the high Priests, who were then esteemed, and tooke vpon them to be the guides and leaders of the people: nay to discourage their Nation from receiving the doctrine of their salvation, they thought it enough to presse this, [Page 4]question; Ioh. 7.48. Doe any of the Rulers, or of the Pharisies beleeue in him? but this people that know not the Law, &c. In the time of the Gospell wee are forewarned of false teachers, that shall rise vp in the Church, who shal come neverthelesse in the name of Christ, taking vpon them to be our guides; nay some of them shall put on so faire a vizard of outward carri­age, as that they shall seduce (if it were possible) Gods chosen children. So that it will concerne vs no lesse then the losse, or salvation of our soules, to be wary in our choice of the guides we follow, for though it be certaine, that the blinde, and seducing teacher, shall for his hire haue his portion in hell with his Master, for whom he laboured; yet must the seduced likewise know, that they cannot escape the judgement of God; & so the one with the other fal at last into the pit of eternal ruine. But herein to make vs the more inexcusable, almighty God, out of his infinit care of mans salvatiō, hath not only fore­warned vs of these noysome weeds, that shall daily spring vp in his Church, to the endangering of the corne; but to make vs able to discerne betweene the true Pastors of his flocke, and those impostors that endeavour to delude vs, he sends vs none to treate with vs in this great affaire concerning our saluati­on, but with instructions in writing, and those open to our view; requiring vs, to whom these messen­gers are sent, to haue an eye to their commission, Esay 8.20. To the Law and to the Testimony; if they speake not according to this rule, it is because there is no light in [Page 5]them. It is true, that from the first creation of the world, for divers ages there was no written Word, but as God himselfe was pleased to bee the imme­diate teacher of our first parents, so afterwards frō time to time he raised vp preachers for his people, whom in divers manners hee inspired with know­ledge, and enabled for this worke of instructing o­thers in his true feare and service. But when once it pleased God in his wisdome to appoint Moses, that holy man, to be the faithfull pen-man of his everla­sting Law, which he gaue for the government and direction of his Church: it is required as a duty of the people of God, Iosh. 1.8. That this booke of the Law depart not out of their mouthes: That they meditate therein day and night, To observe and doe according to all that is written therein. And to restraine vs from wandring out of the compasse of this written law, this charge is giuen, Deut. 4.2. That wee put nothing to the Word which hee commands vs, nor take ought therefrom, that wee may keepe the Commandements of the Lord our God, which are commanded. And although the Prophesies were penned after at sundrie times by men vndoubtedly directed by the holy Ghost, yet shal we find no new article of doctrine delivered in them: but they serue many times to explaine the law. They Prophesie of Christ to come, the accomplisher of the law; and generally they are all Gods Heraulds to denounce his iudgements, and heavie wrath, against the trans­gressors of the law of Moses. But in the fulnesse of time, when Christ came into the world, of whome [Page 6] Moses and the Prophets wrote, the Gospell was published, which was no other but a cleare declara­tion of the prophesies, and the law; whereof a lear­ned Father aptly giues this note, August. de Carichisand: Rud. That in the olde testament the New is hidden, and in the new is the ma­nifestation of the olde. And this Gospel was first prea­ched, but after (as one other of the Ancients obser­veth well) Iren. advers. haeres. l. 3. c. 1. was by the will of God delivered in the Scriptures, to be the pillar and foundation of our faith. And in this sacred booke is wonderfully set foorth vnto vs the infinite wisdome of the supreame Law­maker of the world: for as in the civill government of earthly Kingdomes, those lawes are ever com­mended most, that leave least to the discretion of the Iudge, and never hath any common-weale had laws so exactly framed, but with time they haue bin sound sensibly defectiue in this point; so certainely this perfection is peculiar only to the written laws of the Lord of heaven, so farre foorth, that for the ministers of this law to adde or alter any one thing, respecting the religious dutie and service wee owe to God (though but in offering strange fire before the Lord, as did Nadab and Abihu the sonnes of Aa­ron) makes them liable to his wrath and maledicti­on, for their presumption. This moued Saint Au­gustine that reverend Father (alluding to the words of the blessed Apostle) confidently to pronounce, Contra Lit. Petilian. lib. 3. cap. 6. That whether concerning Christ, or concerning the Church of Christ, or concerning any thing that pertai­neth to our faith and life, we will not say, if we, but if an [Page 7]Angell from heaven shall preach vnto you, but what you haue received in the Scriptures of the Law and the Go­spell, accursed be hee. The consideration of this gaue me occasion to forsake my communion with the Church of Rome, in whose bosome I receiued the first instruction for matter of my salvation, as you your selfe (deare Mother) can well remember. But after divers yeares, when by accident this principle had taken impression in me, Rom. 10.1 [...]. That faith commeth by hearing of the word of God, and then calling to mind, that many points of the religion I haue embraced, were not to bee found within the volume of Gods sacred booke; I began to question with my masters of that Church (whom I did then reverence and ad­mire as men wholly composed to devotion and sin­ceritie) by what authority they could approve thē; where after many paffages (with the relation wher­of I thinke not fit to trouble you) their resolution was, That a great portion of Gods word was not Little of Gods word is commit­ted to writing, the greatest part of it is come to vs by tradition. Hosius Con­fess: Polon: pag 383. con­tained within the holy Scriptures, but delivered in safe custodie, to passe from hand to hand by tradition: for the truth and certainty whereof, they tolde me, I must depend vp [...]n the credit of their Alphons: 2 Castro advers. haeres. l. 1. c. 5. Church; the which, after much debate, they resolved at the last into the bosome of the Mater Ec­clesia per os [...] summi ponti­ficis loquens. Bellar. Apol. contra praef: monito: sere­nissi Reg. Iac. pag. 78. Romane Bishop: when I considered this, and perceiued in the end the weaknesse of the grounds that must warrant the truth of these vn­written verities (as they style them) I thought it no longer safe-to commit my selfe for direction to those guides, my masiers, I meane, of the Church [Page 8]of Rome, of whom in my conscience we may com­plain, as the Prophet Ieremy did of the false teachers in his dayes, Ierem. 8.9. They haue reiected the word of the Lord, and what wisedome is then in them. For although it cānot be denied, but they reteine and publish some principles of our Christian profession, according to the truth of Gods holy word; yet even those truths they recommend vnto vs, vpon as perillous & false a ground, as if a man should therfore beleeue Christ Jesus to be the Sonne of the living God, because the Divell did confesse it. To this purpose (deare Mo­ther) I beseech you to note, that whereas Gods sa­cred word is left vnto vs to be the rule and founda­tion of our faith and religion, my masters of Rome intending to build a new, thinke it proper first to lay a new foundation, & in place of the holy Scriptures to be the rule & direction of our faith, they advāce their Church, the which neverthelesse being rightly vnderstood, holds no resemblāce with the Church in truth. And the rather to invite vs to pin our faith vpon this their Church, they tender vs some formes of truth, the which when wee haue embraced vpon their Churches authority, shee will not leaue vs so; but this Church that teacheth vs to worship God, by like authority wil then require vs to worship Seeing Christ is to be adored with divine worship, his I­mage also is to be adored with the same adora­tion. Tho: A­quin: part: 3. q. 25. art: 3. I­mages. Shee that teacheth vs to pray to God, wil command vs likewise to pray trourblessed Ladie, and the The new Creed published by Pope Pius the fourth. Saints. Shee that teacheth vs, that Christ by one offring of his body, once made in sacrifice vpon the Crosse, hath purchased remission for our sinnes, [Page 9]requireth vs likewise to beleene that she offers day­ly vnto God the same reall body of Christ in sacri­fice (which himselfe offered vpon the Crosse) as a I consesse that in the Masse is offered to God a true, proper and propitiatory sa­crifice for the quicke and the dead: ibid. propitiation for the sinnes of the quicke and the dead. She that teacheth vs that Christ hath madesatisfa­ction for his sin by blood-shedding and bitter passi­on, will teach vs withall, that our selues must make satisfaction for some sort of our sins, by our workes of penance; the which if wee neglect, that then wee must satisfie Gods justice for them after this life by suffering paines in a purgatory fire, vnlesse this holy Mother out of compassion shall free vs by her in­dulgence, á favour she sometimes affords to her zea­lous children, if my masters of Rhem: an­not: in Lue: cap. 23. v. 24. Rhemes bee not decei­ved. Shee that teacheth vs to doe good workes, wil make vs beleeue they are The heaven'y blessednes, which the Scripture calleth the re­ward of the iust, is not give them of God gratis, and freely, but is due to their workes: yet God hath set forth heaven to sale for our workes. Andraed: Or­thodox: expl: [...] lib. 6. meritorious ex condigno, and so turne our Christiā duties into glorious sins. Shee that teacheth vs that Gods written Word is true, will haue vs beleeue withall, That it containes Can: loc. l. 3. c. 3. not all the doctrine of our salvation, and commaunds vs not to Index libit proh: Pij quar­ti, Reg. 4. reade it without her leaue, nor vnderstande it but according to the sence No man may giue other expo­sition of the Scriptures, there such as might a­gree with the doctrine of the Church of Rome. Concil: Trid: Sess: 4. she giues vs. So that (if we marke it well) shee doth no more then the enemy of mankind is observed to doe, who many times for a vantage vtters truth, that after he may finde the fai­rer passage to delude with error. And if the grosse absurdities, now currant in the Roman Church, a­part from these formes of truth, were laide open to the view of all men, I am perswaded in my consci­ence, there is not so simple a Christian living at this [Page 10]day, that makes any care of his dutie to God, but would abhorre them. But herein my masters of Rome declare themselues ingenious in their craft, who wel foreseeing that this coine cannot passe for currant in the light, vent it ever in the darke; so that of many thousands that receiue it, scarse any one doth vnderstand it in particular; and if any Lay-per­son, more curious then others, come by chance to know it, yet admitting the principles which he must learne withal, it is no more possible for him to judge of it, thē for any man in the darke to discerne of co­lors: for as the eye of the body is not vseful at al, but in the light, no more is our vnderstanding enabled to distinguish betweene truth and errour in the do­ctrine of christianity, but in the glorious light of the holy Scriptures. The ignorance of these is assigned by Christ our Saviour Mat. 22.29. to be a reason of error, and we are taught by the Prophet David, That the Psal: 119. vers. 130. ente­rance of Gods word giueth light, that it giueth vnder­standing to the simple. With him the blessed Apostle accords, Tim. 3.15. and tels vs, that the holy Scriptures are able to make vs wise vnto salvation. This wisedome my masters of Rome approue not in the Laytie: they like best that scholler, that soonest learnes and con­tents himselfe with the Recorded and commended by Staphylus, Ho­sius and others. Colliars Creede, To beleeue in grosse, as doth their Church, without being able to render a reason of any article of the religion hee professeth. It is gravely delivered by the Rhemists in their annotations vpon Saint Lukes Gospell, Rhem: an­not: on Luk: 12.11. That if a Catholike man being called before the commission, [Page 11]answere, that he is a Catholike man, and that he will liue and die in that faith, which the Catholike Church teach­eth, and that this Church can giue them a reason of al the things which they demand of him, hee answeres enough, and defends himselfe sufficiently. Now the better to prepare the Laytie to this sufficiencie, they permit them not to reade the Scriptures, but with licence, and never but with this caution, to admit no other sence of what they reade in them, but such, as these my masters vnder the name of the Catholike Church shall recommend vnto them: By which wi­ly sleight, they deprive them of al vse of their judge­ment in the matter of their salvation, and of the Scriptures, both at once; and in place thereof leave them furnished only to maintain the doctrine they haue embraced, with the pretended name and au­thoritie of the Catholike Church. For instance in this, giue me leave (deare Mother) without your of­fence to appeale to your selfe; if it were demanded of you, by what warrant you hold it lawfull to pray to Saints, to worship Images, to pray for foules de­parted, and the like; your answere I presume would be, that herein you follow the doctrine of the Ca­tholike Church, which being ever directed by the holy Ghost cannot deceive vs. I must confesse, the authority of the Catholike Church rightly vnder­stood, ought much to moue vs, consisting in a gene­rall sence of all that cōpany which in all ages, & pla­ces of the world, haue joyned in profession of al the principles of the true religion. But if to chalenge to [Page 12]our selues the name of the Church were of it selfe enough, without question it would follow, that God should haue as many Churches, as there haue bin heresies in the world. For never haue there been any authors of those impieties, but haue endeavou­red to giue them countenance vnder the shadow & name of the Catholike Church. I wil not enter here into any discussion of the doctrine mainetained at this day in the Roman Church, which were, but to weede in a field of tares: the absurdity of it is made visible to the world, by the learned labours of many reverent and worthy Pastors of our Church: I will only in this place declare, in what sence my masters of Rome vnderstand the Catholike Church, with the sound whereof they continually fill your eares, as being the maine supporters of al they teach you: And first this principle is worthy to be noted well, which we learne from the most eminent writer of the Papacie at this day, Bellarm: de effect: sacram: lab. 2. cap. 25. That the truth of all ancient Councels, and of all points of faith, dependeth vpon the authoritie of the present Church; where, if we desire to know, what he meanes by the Church, the Cardi­nals interpreter plainely tels vs, Gretser. de­fens. Bellarm: com. 1. pag. 1450. B. That when they af­firme the Church to be iudge of al controversies of faith, by the Church they vnderstand the Bishop of Rome, who for the time governes the shippe of the militant Church, and by liuely voice doth clearely and expressely expound his iudgement to them that seeke to him. To this pur­pose, another great Rabbin amongst them delive­reth plainely, Gregor: de Valent. in Tho. 22. tom. 3. Disput. 1. punct. 7. q 5. That the Apostolike Church is therefore [Page 13]faid to be infallible, because he is over it, who by himselfe hath infallible authority. And if wee would knowe who that He is, that hath this infallible authoritie, we may learne from the Jesuite Swares, Suares in 3. Thom. tom. 1. disput. 44. sect. 1. pag. 677. That it is the Pope whose determinatiō he affirmes to be the truth, and were it contrary to the saying of all the Saints, yet to be preferred before them, nay if an Angell of heaven were opposed against him, yet the Popes determination were to be preferred. This man (the Pope) they style the visible head of the Church, and affirme to bee al­wayes so infallibly directed by the Spirit of God, as that whēsoever either of himselfe alone, with a pur­pose to enforme the Church, or affisted with an as­sembly of the learned, hee shall resolue any question concerning faith, or the service of God, it is The Pope is the master of our faith, and cannot but at­taine the truth of faith, nor can be deceived or erre, if as chiefe Bishop or master of our faith, he set downe his determination. Zumel: disput: Var: tom. 3. pag. 49. im­possible he should bee deceived. If you aske of anie one of my masters of Rome, what he meanes by the Church, which he proposeth to you to bee the rule of your faith, hee will mannerly define it at the first to consist of the Pope with a Councell; but if you shall further vrge him to confesse, what you must doe in case the Pope shal dissent in iudgement from the Councell, howsoever he faulter in his speech a while, he must acknowledge at the last, Capistra­nus de autor. Papae. p. 105. That if the Councell, and the Pope, publish constitutions that be dif­ferent, that of the Popes must bee preferred, as being of greater authoritie. Alvar. Pelag. de Planc: Eccl. lib. 1. Artic. 6. To whose iudgement alone (if wee may beleeue another of that crew) wee are rather bound to stand, then to the iudgement of all the worlde besides: who himselfe (as De Christo. lib. 2. cap. 28. Bellarmine mainetaines) [Page 14] without any Councell may decree matter of faith. So that by this (deare Mother) if you weigh it wel, you may plainely see, that howsoever my masters of Rome dazell your eyes with the Churches name, the Pope alone beareth away the game, in such sort, that the fairest certainety you can haue to secure your conscience in the religion you professe, must wholly depend vpon him: yet is it worthy of your ob [...]ervation to note, how the learned amongst thē descant vpon this visible head, and infallible director of their Church. They will acknowledge, that the Pope may be as wicked a man in life, as any other in the world, and by experience it hath bin found, that sundry of them hauescarse had matches in this kind, as for instance of one, Pope Alexander the sixt, whom Guicciardine (though himselfe a Papist) doth thus decypher. ‘His manners and customes were dishonest, little sinceritie in his administrations, no shame in his face, small truth in his words, lit­tle faith in his heart, & lesse religion in his opini­ons: all his actions were defaced with vnsatiable covetousnesse, immoderate ambition, barbarous crueltie: he was not ashamed, contrary to the cu­stome of former Popes (who to cast some colour over their infamie, were wont to call thē their ne­phewes) to call his sonnes his children; and for such to expresse them to the world: Guicciards lib. 3. The bruite went, that in the loue of his daughter Lucretia, were concurrent not only his two sons, the Duke of Candy, and the Cardinall of Valence, but him [Page 15]selfe also, that was her father: who as soone as he was chosen Pope, tooke her from her husband, and married her to the Lord of Pesare, but not a­ble to suffer her husband to be his corrival, he dis­solved that mariage also, and tooke her to him­selfe by vertue of Saint Peters keyes Lib. 6.: It was a­mongst other graces his naturall custome to vse poysonings, not onely to be revenged of his ene­mies, but also to dispoile the wealthy Cardinals of their riches: And this he spared not to doe against his dearest friend, till at the last, having a purpose at a banquet to poison divers Cardinals, and for that end appointed his Cup-bearer to giue atten­dance with wine made ready for the nonce (who mistaking the bottle, gaue the poisoned cup to him) was thus himselfe dispatched by the just judgement of God, that purposed to murder his friends; that he might be their heire’ Thus far the historian: Now as in life, so is it not denied by my masters of Rome, but that the Pope may erre in his private opinions; Nay Bosius (though most affectio­nate to the Sea of Rome) confesseth, Tom. [...]. de signis eccles: lib. 28. cap. vlt. That hee may be an Heretike, as was Pope Honorius, whose heresie is condemned of record by Sinod. 6. act. 4.12.14. Sinod. 7. act. vlt. Si­nod. 8. act. 7. three lawfull Coun­cels. Pope Iohn the 23. was condemned in the Councell of Constance, for maintaining the opini­ons of his master Epieurus, Concil: Constant. Ses. 11.12. That there was no eter­nall life, no immortality of the soule, nor resurrection from the dead. Yet if Pope Alexander the sixth at leasure from his lewdnes, or Pope Iohn with his fel­low, [Page 16]shal from their privat follies transforme them­selues into publike teachers, and pronounce a reso­lution in any question, that may be moued of any ar­ticle of Christian religion, purposely to direct the Church; In this case, by the doctrine of my masters of Rome, you shall bee bound to beleeue them no lesse, thē if God himselfe had taught you. To which purpose, Stapleton the Priest hath left this for a prin­ciple, Stapleton, praef. princip. [...]d. doctrin. That the foundation of our religion is of necessi­tie placed vpon this mans teaching, in which we heare God himselfe speaking. To this fallacie, vnder the Churclies name, they adde another, whereby they endevour to delude you, framed vpon a false positi­on, namely this, That all our forefathers haue em­braced the same religion in every point, which thē ­selues professe and teach you: from whence they prepare a question, the which they recommend to their schollers to oppose adomnia: Shall we thinke our selues wiser then all our forefathers? If a profes­sor of Mahomets impieties (which haue bewitched a great portion of the world, for many hundreds of yeares now past) being perswaded by my masters of Rome to become a Christiā, should question thus, shal I thinke myselfe wiser then my forefathers, for these thousand yeares now past, haue bin? I know their judgement would serve them to reply, that he must not follow his forefathers, vnlesse they had beene followers of the truth of God: My masters of Rome will tell you, that this holds no resemblance with them, who dare giue you their words for assu­rance, [Page 17]that every article of their doctrine is derived from our Saviour Christ and his Apostles. Questi­onlesse their art of begging is but a vagrant fashion, but if it shal please you to see some trial of the truth of this, I dare presume it shall be made evidently to appeare vnto you in the presence of any that would oppose it that their principle cōcerning the Popes spirit of infallibility (being the maine supporter of all religion at this day in the Church of Rome) is not so ancient by many ages in the world, as is the Alco­ran of that accursed Mahomet. If the foundation be proved new, what rule can they propose to secure your conscience for the antiquity of the building: their cōtinued Priesthood, their daily sacrifice, their satisfactions for sinne, their workes of merit, their reall change in the Sacrament, their adoration of it, their mangled communion, their worship of Ima­ges, their prayers to Saints, their Auricular Confes­sion, their Purgatory fire, with all that trumperie be­sides, which they tender vnder the name, and disgui­sed habite of Church traditions? Certainly all these are terrae filij: If they seeke to the Scriptures for their originall, they will be sent packing with we know you not: Possibly it may be demanded, what I thinke of our forefathers, who liued in the latter ages of the world, while these mists of Popery lay thicke vpon the face of the visible Church, in these Westerne parts: Were they damned all? God forbid, that any man should be so savage to write or think so: I veri­ly beleeve, and haue beene alwaies taught so, that as [Page 18]well the Church of England, as other of forraine parts, when the tyranny and corruptions of the Pa­pacie did most oppresse them, were neverthelesse portions of Gods vniversall Church, and sent many soules to God. For even in these, when they were most obscured with errour and ignorance, yet all essentiall points of Christian doctrine were to bee learned, touching the invocation and worshippe of God, touching our redemption by Christ Iesus cru­cified, touching our observation of Gods comman­dements, & so the rest: so that concerning out fore­fathers this may suffice, that as wee are bound in Christian charitie, to hope the best of their salvati­on, that before vs embraced the faith of Christ (though possibly divers of them might approue in grosse some errors of the time wherein they liued, never apprehending in particular the scope & mea­ning of them) so yet is it no way safe for vs to make our forefathers our rule of faith. In the Church cō ­sisting of the Iewes before Christs comming into the world, the holy Prophets of God were so farre from making their forefathers a rule to follow, as that to the contrary we shal finde nothing more fa­miliar with them, then to warne the people of God, That they walke not in the ordinances of their fathers. Psal. 78.8. Not to be as their forefathers, a faithlesse & stabborne generation: a generation that set not their heart aright, &c. and to like purpose in sundry places. But for re­solution of this point, it is our part to follow the di­rection of Saint Cyprian, that holy Martyr of the [Page 19]Church: Lib. 2. E­pist. 3. If Christ onely bee to bee heard, not to listen what any man before vs hath thought fit to be done, but what Christ hath done, who is before all, for that wee are not to follow the custome of men, but the truth of God. My masters of Rome (if there be no remedy) will as­sent to this position of Saint Cyprian, marry then you must giue them leaue to begge and assume this truth of God, to bee the proper inheritance of the Bishop, and Church of Rome; but if you shall deale so vnfriendly with them, as to presse them to shew their evidence, they wil trouble you with much dis­course, but in the end, for your satisfaction, this an­swere must content you, or none at all, dixit Ecclesia, themselues will tell you so. The Pastors of the pro­sent Church of England, will likewise make claime of this truth of God, to rest with them; but herein they wil deale more ingeniously with you, then the other, they will desire you to beleeue them no far­ther in this point, then by plaine demonstration out of Gods holy word they shall be able to make good their claime. In this confusion and difference be­tweene our teachers (pretending of either side to haue the Church and truth of God; and yet impossi­ble, but that in so direct a contrarietie as resteth be­tweene them, of one side they must needs abuse vs) possibly (deare Mother) you will aske, what meanes are left for vs, that are but learners in the schoole of Christ, to discerne betweene them? To censure their doctrine by their liues and actions, were an vncer­taine way, a reason whereof wee learne from Saint [Page 20] Chrysostome, an anciēt Father of the Church: Homil. 49. in Matt. oper. imperf. ‘Be­cause whatsoever kinde of holines the servants of God haue in truth, the servants of Satan may have in likenes: for the divell hath his that be meeke and humble, that be chast, and giue almes, that fast, and doe every good deed, which God hath appointed for the salvation of mankinde; and these formes of godlines hath the Divell brought in, to seduce vs; that a confusion being made betweene good and counterfeit; simple men, which know not the dif­ference betweene goodnes indeed, and goodnes in shew, while they seeke the good servants of God, might light vpon the Divels seducements.’ Of this mind are likewise the learned of the Church of Rome, Part. 6. pag. [...]9. You know (saith Master Harding in his confutation of Bishop Iewels Apologie) it is no good argument to reason from manners to the doctrine: who would not hisse and trample you out of the schooles, if you make this argument: The Papists liues be faultie, Ergo, their teaching is false. I know that howsoever my master of Rome like not (as you see) to haue their doctrine measured by the line of their liues and acti­ons, yet themselues will offer crooked measure in this kind: there is nothing more familiar with them in their publike writings, or private discourse with their schollers, that admire them, then to traduce and vilifie the Pastors of the Church of England, of whom certainly many there haue beene, and are of excellent merit and example in the Church, and no doubt but some in so great a number may be found [Page 21]scandalous in their places, who can expect no other, but a feareful judgement in the end. But if this were an argument, wee need not seeke for proofe from a­ny adverse to the Church of Rome, but from their own records; as for instance in one, I pray you (deare Mother) note, what Aventine a learned historian of their owne discloseth: Annal. lib. 6. in initio. ‘The Pope setteth over the flocke of Christ goates, wolues, lustfull per­sons, adulterers, ravishers of Virgins and Nunnes, cookes, muleters, thieues, bankers, vsurers, drones, game hunters, lecherous, perfidious, periured, ig­norant asses: He committeth the sheep to wolues and hypocrites, which only provide for their own bellies: Nay, hee setteth boyes and wantons to rule the lambes: I am ashamed to say what manner of Bishops we have: with the revenews of the poore they feede their hounds, horses, whoores, they quaffe, they loue, the fly learning as infection, &c.’ thus farre the Historian. But my masters of Rome will tell you, they haue an vndoubted way to assure you of the doctrine they teach you, to bee the truth of God; which is, by meanes of the miracles, they boast to be frequent with them: I wil confesse (if we may beleeve them) it hath been as easie and familiar with them to worke a wonder, as it hath been with the Pope to make a Saint, and yet I must tell you, some doctors of his owne Canus, loc. l. 5. c. 5. q. 5. Concl. 3. Cajetan like­wise. make doubt, whether al be Saints in heavē, that the Popes have canonized for such, and thrust into the Romane Calender. But to the miracles, which they can chalenge as proper to their [Page 22]Church, since their Bishops of that Sea haue ascen­ded into the seate of their Vniversall Soveraignetie, if they were all true (as for the most part question­lesse they are but fables & impostures, such as those of the Legend are observed to be, by men judicious, and learned among themselves, as Canus, that plainly stiles the writer of them Canus, loc. l. 11. c. 6. a man of a brasen face, and a leaden heart; Espenceus that affirmes, 2. Tim. 4. digr. 25. No stable to be so ful of dongue, as the Legends are ful of lies) yet could this prove no certaine meane to assure vs of the truth to be with them, seeing (as Stapleton, one of their Priests confesseth) Stapleton. prompt. mor: part: astiu: in Dominic 24. post Pente­cost. For the more triall of the godly, not only Antichrist himselfe, and his forerun­ners; but all heretikes also may doe true miracles, by the permission of God; as the Sorcerers of Pharaoh did. And greater, I presume, my masters of Rome cānot boast of in these later times, then Baronius the Cardinall hath recorded to be done by Simon Magus, that in­strument of the divel, Anno: 63. num. 22. That he made Images to walke, and would lye in the fire without hurt, that hee would flye in the ayre, and make bread of stones, that he could open doores fast shut, vnloose bonds of iron; that hee had many shadowes following him, as it had bin men, &c. The like we may reade of others of that kinde. But for reso­lution of this point, I will here set downe a discourse of a learned Father, the which is well worthy of your observation: Chrysost: oper. imperf: num. 49. ‘Since Heresies have gained place in the Church, there can bee no proofe of true Christianitie, neither refuge for Christians willing to know the truth, but the holy Scriptures: [Page 23]Hereto fore it was by many means declared which was the Church of Christ, and which was Genti­lisme; but now there is no way for those that are willing to know which is the true Church of Christ, but by the Scriptures only: wherefore? be­cause all those things that properly belong to Christ in truth, Heresies likewise haue in schisme: they haue churches, they haue the holy scriptures they haue Bishops & other orders of the Clergie: they have Baptisme, the holy Eucharist, and all o­ther things, yea Christ himselfe: whosoever ther­fore is willing to know which is the true Church of Christ, how shal he know it in the confusion of so great resemblance, but by the Scriptures only? Heretofore it was knowne by miracles, which were true Christians, which false: by what means? The false, either could not work signes as the true Christians did, or at least not such as true Christiās could: But now the working of miracles is wholly ceased, and it is observed, that counterfeit signes are more wrought with them that are false Chri­stians: Nay Peter in Clement hath foreshewed, that Antichrist shal haue power giuē him to work true miracles. Heretofore by the outward cōversation the Church of Christ might be knowne, when the lives of Christians, either all or the most part were holy, such as it was not with others: but now Chri­stiās are become as bad, or worse, then heretikes or Gentiles: nay there is a better outward carriage many times observed amongst those that are in [Page 24]Schisme, then amongst Christians. Hee therefore that would know which is the true Church of Christ, how should hee know it, but only by the Scriptures. Our Lord therefore knowing that so great confusion of things would happen in the last dayes, commands Christians, that desire to re­ceiue assurance of true faith, to fly to nothing but the holy Scriptures. If they looke to other things they shall be scandalized and perish, not vnderstā ­ding which is the true Church, and thereby shall light vpon the abomination of desolation, which shall stand in the holy places of the Church, &c.’ Thus far S ^t. Chrysostom. My masters of Rome (how­soever they glose it) like not the language of this learned Father. To wish thē to expose their Church and doctrine, to bee judged by the holy Scriptures, were a hard saying, & with the Capernaites Ioh. 6.60. in good reason they may tell you, they cannot beare it. But if S ^t. Chrysostome had dealt so friendly with them, as in place of (onely Scriptures) to haue named the word of God, defining that word to consist as well of vnwritten traditions, as the written word; & had withall assigned the Church of Rome, with her su­preame Pastor, to be the trustie treasurer of vnwrit­ten verities, and the only infallible interpreter of the written word, whereof the Cardinals conclusion might haue beene made good, Hosius de express. Dei verbo. pag. 38. That which pleaseth the Church is Gods expresse word; and at the last re­solving this Church into the Pope Ʋnder the name of church, we vnderstand her head, that is to say, the Rom. or bishop. Greg. de valent. in Tho. tom. 3. disput. 1. quaest. 1. punct. 1. alone, questi­onlesse they would haue taken it as a kindnes at his [Page 25]hands. But if he will insist vpon only Scriptures they will never giue over cavelling at this point: First they will tell him, Canus loc. l. 3. c. 3. that many things belong to Chri­stian faith, which are contained in the Scriptures nei­ther openly, nor obscurely: S ^t Chrysostome it seemes was of another mind, who affirmeth, In Mat. hom. 45. That whatso­ever is required to salvation is all, accomplished in the Scriptures, neither is any thing wanting there, that is needfull for mans salvation: which mooues another of the antients to advise, Isidorus Pe­lusiota lib. 1. ep. 369. That we refuse whatsoeuer is taught, vnlesse it bee contained in the volume of the Bible: a reason whereof, Cyril, a learned Father giues, lib. 72. in Ioh. haec autē scriptasunt, &c Because such things are written, as the Apo­stles saw suffïcient for our faith and manners. Possibly, if they be intreated much, in good nature they will acknowledge at the last, (as Bishop the Seminarie doth in his Tract against M. Perkins of Traditions) The scriptures containe not the resolution of dif­ficulties which the learned must beleeue, if they will be saved: Bishop the se­minary of tradi­tions against M ^r Perkins. That the doctrine of salvation (at least so much as e­very simple Christian is bound to beleeue vnder perill of damnation) is contained in the holy Scriptures; though not so for himselfe, and his learned brethren: but then will they taxe the Scriptures with obscuritie, & dis­courage you from medling with them, vnder that pretense affirming, that they cannot be comprehen­ded by the capacitie of the vulgar & vnlearned rea­der. To this I oppose the iudgement of S. Austin, who plainely tels vs Enarrat. i [...] Psal. 8. That God hath howed downe the Scriptures, even to the capacitie of babes and suck­lings; That when proud men will not speake to their ca­pacitie, yet himselfe might. To like purpose S. Chry­sostome, [Page 26] Homil. 3. de Lazaro. That God hath penned the Scriptures by the hands of Publicans, Fishermen, Tentmakers, Shepherds, Neatherds, and vnlearned men; that none of the sim­ple people might haue any excuse, to keep them from rea­ding; and that so they might bee easily vnderstood of all men, the Artificer, the Housholder, and widows woman, and him that is most vnlearned, &c. thus he. To the resolution of these learned Fathers, my Masters of Rome will reply with a question; If the doctrine of salvation be so plainely proposed in the holy Scrip­tures; how it should come to passe, that it is so di­versely vnderstood? Arrius reads it, & denies the di­vinitie of Christ; Eutiches reads it, and denies his humanitie; the Graecians read it, and esteeme it fol­ly; The Jewes read it, and are offended at it. It is read at this day in the Church of Rome, as likewise in the Church in the communion whereof wee liue, and different opinions are collected from it; yet of ei­ther side, it is true, there are men of excellent gifts, both for wit, & learning. As if my Masters of Rome were ignorant, that wit and learning (if not guided by the holy Ghost) were so farre from being means to further vs to a right vnderstanding of Gods word, as that the more they abound in any man a­part from grace, the more irrecouerable many times they plunge him into errour & delusion: for as the light of the Sunne though visible, yet is not discerned by a blinde man, even so, although it bee true (which S. Austin teacheth) De doctr. Christ. lib. 2. cap. 9. That those things which concerne our faith, & conversation, yea all things [Page 27]necessarie, are plainely, and manifestly set downe, in the holy Scriptures; yet the doctrine of salvation contai­ned in them, being the obiect of faith, not of witte, and humane learning (which faith is the speciall worke of the holy Ghost in man) and never rightly, and vsefully vnderstood, & beleeved of any, but such only, as sincerely applying themselues to the out­ward meanes of seeking instruction, by hearing, and reading Gods holy word, obtaine withal by hearty prayer, the direction of Gods blessed spirit: 1. Cor. 2.14. for the naturall man perceiveth not the things of the spirit of God, for they are discerned spiritually (as the Apostle tels vs.) My masters of Rome wil heere be carping with a question, whether every reader or hearer of the scriptures, may assure himselfe to haue the spirit of God? I say not so, spiritus vhi vult spirat: but this I say, and am assured that I say the truth, Rom. 8.9. that he that hath not the spirit of Christ, the same is none of his: and in an other place we are plainely taught, Rom. 8.14. That they that are governed by the spirit of God, they are the chil­dren of God: from al which this conclusion wil cleer­ly follow, that as it is impossible for vs (vnlesse by hearing, or reading, we acquaint our selues with the language of the holy scriptures) to distinguish with the sheep of Christ, between the shepheards voice, and the voice of strangers; so it is our part, seriously, and from the heart, to seeke to God to enlighten our vnderstāding by the gift of his holy spirit; with­out which, this everlasting word of life proues to none, but the savour of death to their eternall de­struction [Page 28]My masters of Rome I presume will be in­treated to acknowledge this, that there is no true servant of God, but hath in this life the holy Ghost for a pledge of his adoption Rom. 8.15.16. which testifieth to his spirit that he is the child of God: and shame (I thinke) will not suffer them to make it questionable, whether this spirit of God, that was so powerfull with the blessed Apostles, as from vnlearned Fishermen (as diverse of them were) to enable them for teachers of the world, may likewise bee now of power, to prepare the heart of the simplest hearer, or reader of Gods holy word, truely to apprehend therein the mysteries of his salvation. But how shall any man (say they) be certaine, that he hath the spirit of god? I must confesse, the truth of this is felt before it can be learned: yet as the man that hath his bodily sight being demanded how hee can bee certaine that bee hath his eyes? could giue no other answer, but that by seeing he is assured that he hath his eyes; and by his eyes he is assured that he sees; even so the spirit of God being the eye whereby the soule discerneth in spirituall things, the inward light of vnderstan­ding in Gods faithfull seruants, apprehending and beleeuing the grounds of faith deliuered in the ho­ly Scriptures, assures them, that they haue the spirit of God abiding in them, and by the same spirit re­vealing vnto them out of Gods holy word (which is infallible the doctrine of salvation, their consci­ences are secured, that they vnderstand and beleeue the truth. Yet would I not be thought to hold, that [Page 29]every faithfull Christian in this life, did attaine to a perfect knowledge of all the deepe mysteries that are to be found within the booke of God: I knowe there is depth for the Elephant to swimme, and safe place for the Lambe to wade in, and it is most cer­taine, that (since the Apostles, & Evangelists left the world) the holy Ghost (to hold the children of God in humility, & to moue them the more carefully to attend the subordinate meanes prescribed for the gaining of Christian learning, as fervēt prayer, with diligence in hearing Gods word preached &taught by the pastors of his Church, and seeking to them for their helpe and instruction vpon all occasions of doubt, hath tempered their knowledge with such measure, as that they shall but vnderstand in part; yet shall they never faile to vnderstand so much as shal suffice to bring them to a sauing faith. But here a question may be moued, seeing it is true (as in part I haue noted) that God by his ordinance hath assigned the ministery of the Church (I meane the instructions of her Pastors, both private & pub-like) to bee one meane, to bring his children to the knowledge of his truth, whether it be imposed vp­on vs that are of the Laitie, and learners in Gods Church, as a duty, to beleeue the doctrine our Pa­stors teach vs, without examination? My masters of Rome, if you shall bee pleased to demaund of them, whether it may bee lawfull for you to examine the doctrine they recommend vnto you, their answere you may see in the annotations of the Rhemish [Page 30]testament, Rhem: An­not. act. 17.11. That you must not try, and iudge, whether your teachers doctrine be true or no, neither may you re­iect that which you finde not in the scriptures. If you shal reply, and demaunde of them, to what purpose the holy Ghost then forwarned vs of false Pro­phets, that shal come into the world; of ravenous Wolues, that shal invade the Church; of seducers, that shal so plausibly carry themselues, as that they shal deceiue (if possible) Gods chosen children: they wil ful wisely tel you that al this hath no respect to them, who (vpon their words wee may beleeue thē if wee list) are the true pastors of the Catholike church, which cannot erre; whereas (God wot) like petty chapmen they vent no other, but the deceipt­ful wares of the great merchant, the Pope of Rome, vnder the counterfeit marke & name of the Catho­like church. But to the point in hand, it is the pre­cept of Christ in general to al his servants, Mat. 7.15. That they beware of false Prophets, to [...]. Ioh. 4.1. try the spirits, not to beleeue every spirit. Al which of necessity must pre­suppose some examination, wherein we are not to follow our owne reason, fancie, or private spirit, but to be guided by that rule, which for this purpose the body Prophet doth direct, Esa. 8.10. the testimony and the law: from precept if we passe to example, wee shal finde it recorded to the perpetual praise of the men of Berea, Sect. 17.11. that when the Apostle preached Christ vn­to them out of the law and the Prophets, they dili­gently searched in the holy scriptures, whether those things be delivered were so or no. And was it lawful & [Page 31]commendable in these good Christians to examine the doctrine. which was taught the by that elected vessel of God; and wil these Lucifugi of Rome make you beleeue its since for you to hold the like course with them: It may be my in afters of Rome for once wil beare with these men of Berea, and yet not ap­proue their doing, as a rule to follow: Possibly they wil not stick to tel vs, that in the Churches infancie they were not so wel instructed in good manners, as since the scholler [...] of the Romame church haue bin: But shal womē (say they) shal mē vnlearned be fit & able to iudge of their pastors instruction? I would know of these my masters, whether Lydia the purple seller, the womā of whō it is written, Act. 16.14. That God ope­ned her heart, were then fit & able to judge between the doctrine of the Pharifies refusing Christ yet ad­vancing the law of Moses; & the Apostles instructi­on; the blessed messenger of the Gospell of Christ [...] were Priscilla with her husband Aquila, fit and able to judge of the doctrine of a worthy Pastor of the Church, Act. 18.26. Whom, after they had heard, they tooke pri­vately vnto them, and instructed in the way of God more perfectly? Questionlesse if any Priscilla should be so bould at this day with the meanest of my masters of Rome, she should bee sent packing with the scorne­full phrase of Scripturist, Scripturian, doctoresse, Apo­stolesse, or some such foolery: But Wisdome is justifi­ed of her children: wee are taught by the, blessed A­postle, 2. Tim. 3.16. That the Scriptures are able to make vs wise vnto salvation; & the Kingly Prophet accords with [Page 32]this and telleth vs, Psal. 19.8. That the testimony of God is faith­full, and giueth wisedome vnto little ones. This wise­dome my masters of Rome haue found fatall to them, and therefore, although for feare of the peo­ple, they dare not in plaine tearmes entertaine the holy Scriptures, (when they are encountred with them) with such a greeting, as Ahab that wicked King gaue the Prophet Elias, 1. Kin. 21.20 Hast thou found vs, o our enemie? Yet is it worthy (deare Mother) of your obsertatiō, to note by what wily sleights & straines of wit they haue practised to depriue the world of all vse of them. First, they like not to have them trā ­slated into the vulgar tongue of euery natiō, where­by the vnlearned and common sort might come to know them. To this purpose I pray you marke a Ie­suites language: Azotius. In­stit. tom. 1. l. 8. c. 26. It is demanded (saith hee) whether the sacred Scriptures may be translated into the mother tongue of every nation, that every one may the better reade & vnderstand them? I answere that Lutherans & Calvinists are in that heresie, that they affirme the sacred Scripture ought to be trāslated into the vulgar language of all nations, against whom the Councell of Trent hath made a solemne decree: and with this Iesuite agrees our countriman Reynolds the Priest. Calvino-tur­cismus. p. 825. It seemes to me (saith this Seminary) that this prophane revealing of the divine misteries is odiously cōtrary to the will of God, and to the nature of the mysteries themselues. Ibid. p. 831. The ma­nifold and great mischiefes, which by the translation of the Scripture haue risen against the Maiestie of God, a­gainst the holinesse of the Scripture it selfe, against the [Page 33]tranquilitie of States, against the faith and good conver­sation of men, should haue force enough vtterly to sup­presse these translations, yea albeit they were supported by divine or Apostolicall authoritie: Thus he, My ma­sters of Rhemes notwithstanding this (wisely taking into their considerations In their pre­face to their translation of the new testament. the present time, state and condition of our countrey, vnto which divers things are either necessarie or profitable, and medicinable now, that otherwise in the peace of the Church were neither much requisite, nor perchance wholly toller able) haue sent vs a translation, such as it is, yet durst they not send it a­broad alone, but vnder safe custodie of their peevish Comment, which like a theefe lyes lurking by, to steale from the Reader the true sence of this holy word. Thus you may see, how vnwil­lingly and against their appetite, they haue beene brought to translate the Scriptures into our vul­gar language: Their next sleight to bee noted, is the practise and devise they vse to restraine and dis­courage vs (that are of the Laitie) from reading in them: For whereas we finde it to haue beene fami­liar with Christ and his Apostles (while they were conversant on the earth) to direct their schollers with Ioh. 5.36. search the scriptures, Luc. 10.26. how readest thou, Coloss. 3.16. Let Gods word dwell plentifully in you, & to such like pur­pose; Peresius a Popish Bishop declaimeth thus, De tradit. p. 45. shall no bounds be set to popular, rude, and carnal men? shall old men before they haue put off the filth of their minds, and young men that yet speake like children, bee admitted to read the Scriptures? I suppose verily (& my [Page 34]opinion fayles me not) this ordināce vnder the pretense of piety was invented by the divell: Another of the same plume, to feare vs from reading Gods holy word, tels a story of certaine men, that were posses­sed of a divel; Thirrac: de demoniacis, c. 21. th. 157. because being but husbādmen, they were able to discourse of the holy Scriptures. Index lib. prohibi: Pij. 4. Reg. 4. It is true that by the rule of Pope Pius the fourth, such of the La­itie may read the Scriptures as haue licence from their lawfull Ordinary so to doe. Ibid. But if any Lay person shall presume to looke into the holy Scriptures without such licence, he must knowe his penaltie to bee no lesse then to be dented the pardon of his sinnes: The late Pope Cle­ment the 8. better belike considering, how well it went with their triple crowne, when they kept the Laity wholly from searching into the book of God (as in Linwood in const. t. prov. l. 5. titulo de Magistris: § quin. times past they indeavoured) carpeth at the rule of his predecessour, and resolueth at the last, The observa [...]s of Pope Clement the 8. [...] the r [...]le of Pope P [...] the 4. that notwithstanding this constitution of Pope Pius, Bishops haue no power at all to grant any such licence to the Laitie of reading Gods holy words. Neverthelesse betweene the enterfiering of these holy Fathers, it passes in priat by my Masters of Rhemes, In their [...]e [...]. to their transla [...]. of the new Te­stament. That such of the Laitie may be readers in Gods word, as are permit­ted by their Ordinaries vpon certificate from their pa­rish Priest or Confessour, that they be humble, sober, and discreet persons, &c. But I beseech you note the vp­shot of all. First, this discreet Lay reader must ad­mit this for a principle, Hosius Con­fess. Polon. p. 385. That little of Gods word is cōmitted to writing, That the greatest part of it is come to vs by tradition; the which we must receaue from ours [Page 35]Catholike Mother declaring her selfe by the mouth of our holy father, the Pope of Rome: The next rule this discreet Lay reader must learne to follow, is, Concil. Tri­dent. Sess. 4. That no man must giue any other exposition of Scripture, then such as might agree with the doctrine of the Crurch of Rome; a reason whereof Andradius (that great de­fendor of the faith of Trent) can giue vs, because, Defens. sid. Trident. l. 2. All power to interpret the Scriptures, and reveale the hidden mysteries of our religion, is giuen from heaven to the Popes, and their Councells. Where, though the Councells be placed as a page to attend the Pope, yet the resolution of all is this (as before I haue no­ted) that if the Councell shall dissent in iudgement from the Pope, Sententia Papae praefe­renda est sen­tentiae omniū aliorum: Tur­recremata: sum: de Eccle l. 3. c. 64. con­cl. [...]. The iudgement of the Pope is to be preferred before the iudgement of all others; saith the Cardinall Turrecremata. Of whom another writer of the Roman Church in plaine toarmes affirmeth, Zumel disp: var: tom: 3. pag. 49: That he is the master of our faith, and cannot but at­taine the truth of faith, nor can be deceaued or erre, if as chiefe Bishop, and master of the faith, he set downe his determination. From all which it is evident (if you marke it well) that although these Paulo 5. Vi­cedeo. &c. a dedication to the prefet Pope. Vicedet of Rome could never compasse wholly to suppresse the sacred Scriptures (as with good discretion possi­bly they might haue bin cōtented, considering how eagerly this holy word pursues thē still with hue & cry; which was well obserued by Pope Leo the 10. when in his familiar discourse with his friend the Cardinall Bembus, he vttered this vnsavory speech; Quantum lucri apporta­vit nobis & Curiae nostrae fabula ista de Iesu Christo: Baleus de act. Rom. pontif. in Leone. l. 7. what profit hath this fable of Iesus Christ brought to vs or our court) yet by vnspeakeable sleights and art [Page 36]accompanied in these later ages of the world, with strange successe by Gods permission, they haue in­devoured, to bring the sence of the holy scriptures in safe custody to themselues alone; & then locking it fast with a rabble of grosse inventions (styled the Churches traditions) in the closet of their breasts, of both together they haue ingeniously framed the ladder wherby they haue mounted into the throne of their vsurped soveraignety, in spiritual, and earth­ly dominion; & then taking vpon themselues alone to be the only never-erring oracles of Christian re­ligion, whē their children haue come to craue bread of them, in place of that they haue given thē stones; wherewithal neverthelesse for Although the Pope being neg­ligent of his own and others sal­vation, drawe with him innu­merable soules to hell, there to bee tormented for ever; yet may no mortall man re­praue him for it, for that he is to iudge all men, & himselfe to bee iudged of no mā: dist. 40. si Pa­pae. manners sake their hungry soules must rest contented, although in the meane time they pine to death for want of the true food of life. Possibly you wil thinke I write in hu­mor, and misreport them: O that I might be so hap­py, as that you would giue me leaue, to avow the truth of these things before you, in the presence of any one of my masters of Rome, that would oppose it: They wil tel you, they may not be seene without peril of their liues, as the case stands with thē at this day in England; and it is true, that the lawes sound out severity against them, but in execution they finde them remisse enough: for my part I know, frō my first acquaintance with them, they can equivo­cate in apparel, as wel as language; and seeme to bee any thing, saving what they are; & for this purpose, I would surrender my iudgement to mine eies, and take them for such, as their habit should declare thē. [Page 37]God is witnes with me I mallice not their persons, I will cōfesse I cannot but condemne their craft, and pitty such as are inchaunted by them. The truth is they are cruel Iaylors, and mure vp your vnderstan­ding in these things, as their close prisoner; wel knowing, that if once they giue you but libertie to heare freely what might be said against them, they are sure to loose you. I beseech you (deare Mother) for the loue you beare to God, to thinke maturelie of this great affaire. It concernes your soule, & that for eternitie; and your day of preparation, by the course of nature, is far declining. Certainly the fault of my masters of Rome (who mislead you) is inexcu­sable, yet wil not their fault proue your excuse: The account for your soule wil be required at your own hands: ignorāce (without questiō) will prove no an­swere at the judgement day: It is not only a feareful sin, when it misleads vs from the way of our salvati­on, but a grievous punishment that pursues man­kind for the first transgression. I know your zeale to the service of God is great, but zeale without know­ledge carries with it in the holy Scriptures a just re­proofe: I cannot expect you should vpon my saying abādon the religiō you haue so long embraced, this only shall be my humble request, & that for his loue that suffered a bitter & ignominious death, to bring vs to a life of glory and eternity, that you would re­solve speedily, to lend an indifferent eare to some de­bate of this point, by persons learned of either side, for which purpose (although the meanenes of my cōdition may chalenge nothing frō this state of me­rit) [Page 38]yet would I hope to finde the favour, for so cha­ritable a worke, as the good of a soule, which a kingdome cannot redeeme, that some learned Priest of the Romish fashion, without perill of the lawe might be suffered to haue accesse to you; so that you would be willing to admit with all the presence of some moderate, graue, and learned man of the contrary part, betweene whom, if it might please you to stand but attentiue with a mind free of pre­iudice, my hope would be, and my vnfained prayer should concurre with it, that God would bee plea­sed to open your heart, as he did of Lydia that good woman, and make you able to discerne betweene his truth delivered in his holy word, and the impo­stures of the present Church of Rome. If you should cōsult herein with any one of my masters of Rome, I know he would disswade you from this course; he would sing Syrene-like, pretending this care, that it is not now safe for you to disquiet your conscience with questions of this kind; wheras in truth his aime only would be, to hold you stil a captiue in the bōds of error, ignorāce & security. But God (I trust) in his good time wil disappoint their drifts, to whom frō my heart I will daily pray (as charity, conscience and duty binds me) that in mercy he wil be pleased to di­rect your good intention with a true vnderstanding of his will; that so your commendable desire of sal­vation; being accompanied with a right endeavour in the way, may carry you through this pilgrimage of sorrowes, into the place of everlasting joyes.