NVmberlesse (I may truely say) haue bin the attempts I haue made in writing vnto you, and as many in number were the obstacles which haue opposed my said attempts: The effects of some of them are to this houre to be seene (if I list to produce them to the quantity, And I doe keepe me within compasse) of at the least 24. sheetes of Paper, which I intended to your good selfe, which by that time they could be finished, I had motiues exhor­tatory to call them backe, and not by any meanes to send them. But yet neuerthe­lesse, to exempt my selfe from hauing any imputation of disobedience wherewith to be taxed, I haue now at the last (pre­suming more upon your Fatherly chari­ty, then any other merite in my selfe) beene bolde, to present vnto you these few lines, wherein I haue deliuered [Page 2] briefly, that which I had heretofore han­dled more at large; in the passages wher­of, I haue heere set you downe most pro­spicuously, according to your most im­portant request, from whence haue per­ceeded the motiues, which caused me to abiure the Religion in practice amongst Protestants, and to assume the true, holy, and neuer erring Catholike and Ortho­doxall Faith, and thereunto to adhere: Neither doe I herein goe about to per­swade you, but onely to keepe corre­spondence with your desire and com­maund, being that I finde my selfe bound in all Conscience, to performe such pre­cepts, which you shall require at my hands, supposing them to be no way de­rogating to Gods honour, or to the com­modity of my particular selfe, in making imminent perill of my soules shipwrack, where in a case of such a nature I am not lyable.

I am therefore an humble suter vnto you (good Sir) in that you would bee pleased so farre to fauour me, as to daine with alacrity the peruse of these fewe lines, and that with serious mature iudge­ment, and then I hope you will not bee so strict in censuring mee for my assumed [Page 3] Religion, nor yet in blaming me for vn­dergoing with all patience and chearful­nes, this long & austere time of durance: but you will rather (I hope) commise­rate my estate, which howsoeuer to o­thers it might appeare irksome and in­sufferable, to mee (I giue God most humble thankes) it is a greater conso­lation then any temporall (considering for whose sake it is) guerdon or respect the whole world is able to affoord me. And the consideration hereof, hath beene of that efficacy and power with mee, as that I am at all times readily prepared, with no lesse willingnesse, to vndergoe, not onely Imprisonment, in the most austere manner may bee ima­gined, but also in the seruice of so noble a Master, torture, stripes, gyues, yea the most prodigious and dolorous death the heart and capacity of man is able to inuent; For I know well e­nough, that whatsoeuer I doe vnder­goe in this behalfe, I doe in it restore him but his owne, and am neuer able to come out of debt, albeit I had as many liues to loose, as I haue in this vile & mi­serable Carkasse of mine, drops of blood to shed; neither shall I herein dissent [Page 4] from that holy and reuerend Doctor and Piller of Gods Church Saint Ber­nard, who for his sweete and delicate stile, is intituled 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, & vbi 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 owe my selfe wholly for my first making, what can I adde more for my redeeming, especially seeing I was not so easily Redee­med as I was made. In the first worke hee gaue me my selfe, in the second himselfe, and when hee gaue mee himselfe, hee re­stored vnto mee my selfe, Therefore thus giuen and restored, I owe my selfe for my selfe, and I owe my selfe twice. But now what I am able to repay my Lord for himselfe, for although I were able to repay my selfe a thousand times, what am I in comparison of my Lord? which beeing so, what then can bee the feare why I should not giue my selfe freely to my Creator? Sithence he hath in [Page 5] me a double interest, to wit, aswell in respect of my Creation, as of my Redemption, the least of which two workes being vnualuable.

The serious considerations hereof (good Sir) haue wrought in me vn­utterable effects, and such as haue caused mee hereby to settle so irre­moueable an affection vpon 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 thinges which he hath giuen vnto me: certainly when I haue done what I haue beene able, I am, Seruus inutilis, Luk. 17. au vnprofitable Ser­uant, and Indignus vocari filius euis, vnworthy to be called his Sonne. The consideration whereof, was long be­fore it came into my minde, for that I must not deny, but that I spent much time in a most exorbitant course of life, which I doe now from my heart repent, and desire that Gods grace may neuer more depart from me, so as I may for euer hereafter liue, as an [Page 6] obedient, & not as a rebellious Child, hauing so deare, louing, and tender, and a Father, who saith daily vnto me: Psal. 102. Qui propitiatur omnibus iniquitatibus tuis, & qui sanat omnes imfirmitates tuas, quired mi de interitu vtam tuam, qui coronat te in miserecordia, & mise­rationibus, qui replet in bonis desidere­um tuum, &c. That is, Who is mercifull 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 thinges, &c. The remem­brance of these thus skirmishing with­in me, haue bin impregnable, and irre­sistable motiues, which pressed mee to determine vppon a more morrall worme, wherby to measure the square of my life: and these determinations made me thinke vpon Religion, and Religion begat Deuotion, and Deuoti­on brought with it a firme Resolution, which Resolution, being assisted by Almighty Gods grace, hath wonne me to stand against all terrors & temp­tations, and which haue occasioned me to addresse these Lines vnto you, whereby I doe intend to giue you a [Page 7] taste, from what motiues and grounds I doe build my Faith; which if you be able to refell, I shall be very willing to belieue, that a man may be saued in the Protestants Church, which neither Scriptures, Fathers, Counsels, or rea­son was euer able to make me vnder­stand.

1 Hauing therefore thus mispent my time, and Quasi seruus nequam, like to an euill seruant, S. Math. 18. consumed my youn­ger yeares, yea the prime of my daies, 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 obserued the frailty, and absurdity of the one, the more in­wardly I affected the loue, and con­tentment of the other, that finally I re­solued to hunt after it, albeit the pas­sages and difficulties of my life were neuer so many, resting now well per­swaded, That, Nil prodest homini si v­niuersum mundum lucreter, animae vero suae detrimentum patiatur. It auaileth nothing to gaine the whole world, if a man make shipwracke of his owne Soule, Ibidem 16. [Page 8] which to saue hereafter, we are taught to saue heere; That is, to expose it to all afflictions & contradictions, which the world, the Diuell, or our owne sen­suall appetite doe continually stirre vp against vs, For much better it is for a man to enter into life euerlasting lame, blinde, or dismembred, then to be plunged into the bottomlesse Pet of inquenchable sulphurous Hell, with all our sences and members. Ibidem 5.

2 These therefore, and the like con­siderations incouraged me sincerely to seeke after Truth, swayed neither with feare nor fauour, but onely guided with that vnmouing Pole, whose in­fluence had touched my heart, like vn­to another Loadstone, that howsoeuer these mortall waues tossed my vnsted­dy barke, the proofe of my affections euer bent that way, I could very well haue contented my selfe to follow my appetite still But durum est contra sti­mulum calcitrare, It is hard striuing a­gainst Almighty God, and dangerous to harden our hearts against his calles. Act. 9. Wherefore, I yeeld my selfe, saying; Domine quid me vis facere? What O Lord is thy pleasure I shall doe? And [Page 9] herewith me thought, I heard this com­fortable answer, viz. Dicitur tibi quid te oporteat facere, Thou must be taught what thou must doe: and taught I must be, si­thence the knowledge I sought after, was aboue humane reach to comprehend and finde; For these tidings came out of Heauen, & Vnigenitus qui est in suum Pa­tris ipse enarrabit, The onely begotten Son who is in the bosome of the Father, hee will deliuer them, Ioh. 1. and they onely can haue them, S. Math. 11. Cui filius voluerit reuelare, to whom it shall please the Sonne to reueale it. No­bis autem reuelauit Deus pro spiritum su­um, Spiritus enim omnia scrutatur, etiam profunda Dei. But vnto vs hath God re­uealed it by his Spirit, for, the Spirit tryeth all thinges, yea, the profundities of God 1. Cor. 2. Shewing, y^t this knowledge could come from none other but only frō him alone.

3 Thus then being desirous of this knowledge, and perceiuing it not to be humane, but Diuine, Quemadmodum de­siderat ceruus ad fontes aquarum, Looke how the heart hasteth to the Fountaines of water. Psal. 41. Euen so earnestly did I thirst after some certaine rule, guidance, or directi­on, whereby to be led or conducted, by which meanes I might attaine vnto what [Page 10] soeuer humane industry could not a­spire, and this needeth no further proofe, as being in it selfe manifest, and by the joint and mutuall consent aswell of Ca­tholicks as of Protestants receiued. But of this Doctrine I collected further, that this rule or direction we speake of, must containe two seueral properties, to make it auaileable for the end, for which it is required: First it must be plaine, easie, 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 saued) be instructed in this supernaturall Science, without which can be no accesse to grace,Heb. 9. entrance into Heauen, or possi­bility to please that Diuine Maiesty, ac­cording as the holy Apostle teacheth vs, and therefore the Prophet foretelleth of this way, saying: Esay 35. Et erit ibi semita & via, & via sancta vocabitur, &c. And conclu­deth, Haec erit vobis directa via, ita vt 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 fooles shall not erre in it. The second pro­perty of this rule is, that it must be cer­taine [Page 11] and infallible, and the reason is, for that the knowlege of our Faith depen­ding thereupon, must be certaine, and in­fallible, so as it may be no more subiect to error then truth it selfe is to falshood; the credit thereof must be greater then of an Angell of Heauen. Gal. 1. Licet nos (saith St. Paul) aut Angelus de Coelo, euangelizet preterquam quod euangelizauimus vobis, anathema sit. If our selues, or an Angell from Heauen, shall Euangelize or Preach to you otherwise then wee haue Preached, accursed let him be. For if our Faith might be subiect to rrror, then did it not rely vpon the truth of God, and then it were no diuine Faith. Againe, if in that Faith by which we are saued we might be se­duced to falshood,See William Perkins, pro. de fide n. 6. then by falshood we might be saued, and by vntruth attaine to truth, which parradoxe is both blas­phemous hnd ridiculous. Authorities of holy Scriptures, consent of venerable antiquity, and the vnanimous approbati­on of the vniuersall Church, I could produce for the truth of these properties; but I holde them needlesse for that in themselues they doe appeare most per­spicuous, and by no Protestants which I can reade of, are they denyed, as by all [Page 12] Catholicks is confessed. I hauing thus farre waded, at the length I began to ob­serue, where this rule and direction is to be found, that by consent therof, I might be conuayed to that knowledge which so much importeth me, and therefore I doe 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 tearmed the word of the Lord, and diuine Scriptures; this they say is easie, plaine, and an infallible direction to all who seeke after Heauen, and heauenly know­ledge.

5 But heere I am intangled with so many difficulties, so that I am rather pusled, clouded, and encombred, then any way freed, cleared, or ascertained of any truth. First, how can it appeare vnto mee that I may be assured, that this Booke is the word of God, and of that continuance and authority where­of I speake: Wee see many workes beare Saint Augustines name, and o­thers of other Fathers, which Prote­stants stoutly deny to bee theirs; yet [Page 13] not so auncient as their Booke of Scrip­ture must be, if it be true Scripture in­deed; Heere I inquire so certaine know­ledge of the Truth, that in it selfe it be plaine for all men to perceiue it, and so certaine, that it should be impossible how it could be otherwise, else (as I haue be­fore said) it cannot guide or warrantise Diuine and infallible Faith. But I haue euer found Protestants so extreamely pusled in this point, that they know not how to extricate themselues, their An­swers were so weake, different, disjoyn­ted, and vncertaine, that at the last they haue no refuge, but to depend vpon the tradition of the Roman Church, from whence they haue their Scriptures; yea, and those traditions also they must grant to be of infallible truth and Faith, other­wise their Scriptures will not carry cre­dite sufficient whereupon to build an in­fallible Faith, and yet if they graunt this, they suffocate and choake their owne cause in many essentiall, and important points of difference twixt them and Ca­tholicks, so as this Rule ought to be cleare, easie, and infallible, is no sooner looked vpon, but it is presently lost in ambiguities, doubts, and vncertainties.

[Page 14]6 And admit that they were able in the grounds of their Doctrine to produce any one infallible, plaine, & certaine rule, assuring me that the Booke they shew me, is the word of God, or written by such sacred Authors as they tell of, which they are neuer able to doe;See Iohn 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 encumbred with another diffi­culty, which maketh all vncertaine, which is contained in it: For in former times of a great part of this volume, the Greeke translations were many, the Latine more, of late since Luther began, from him, his complices, and Of-spring, the translati­ons haue bin diuers and so different, that one condemneth another to Hell, for cor­rupting, falsifying, and abusing of holy Scriptures; yea Luther himselfe differeth in aboue 30. places (as I can easily shew) from himselfe, in seuerall transla­tions of St. Mathewes Gospell, out of these into English, we haue at the least 7. or eight seuarall versions, of all which his Maiesty pronounceth there is ne­uer a good, and the Geneua be the worst of all.

Heere I would see how the ignorant or learned, (amid such diuersity of opinions in men of knowledge in all sacred langua­ges) [Page 15] can with assurance and certainty, se­lect the true Translations from the false, that it be impossible to erre herein, for if in this case there can be no infallible rule, and direction plaine and easie, for all men to vnderstand, (as I haue before deliuered) it is impossible that any man can be able to settle an infallible, and ne­uer erring Faith, vpon any thing contai­ned in it, when as he is not certaine what is the true word of God, and what by Ignorance, Error, or wilfulnes is thrust in by humaine inuention, and subiect to falshood.

7 Heere not onely the Ignorant is so intangled, with the Brackes and Toyles of vncertainty, and instability, so as he knoweth not which way to get out, yea findeth impossibility by his owne indu­stry euer whilest he shall liue to cleare himselfe: But the Learned also are no lesse clouded with endlesse variety, and difference among such as are no lesse (yea more) learned then themselues, hauing no reason whereupon to relye their owne Iudgements before others, and bee so assured thereof, as that it is impossible they should be deceiued, and consequently, to frame an Article [Page 16] of Diuine Faith vpon the assurance there­of. So as out of this head, this rule of onely Scriptures, hath lost not onely cer­tainety, but perspicuity also, both which are very much behoofefull in the directi­on whereof I speake.

8 And heere in my vnderstanding it cannot be answered, as in the Proeme of the new Bible,See Calu. vbi supra. those Translations say, to wit, that this diuersity is not in matters appertaining vnto Faith,Iosias Sym­lerus in vita Bullinger. but in other pointes of lesse consequence. First, that is not true, as by the inuectiues some of the Translations make against the rest doth appeare. Againe, in most pointes of Controuersies betwixt them and Ca­tholicks, they translate places concerning those points, differently from the olde Latine receiued aboue 1000. yeares a­goe in Gods Church, onely in fauour of their owne herisies and opinions, being matters of Faith; As for example, they translate for Priests, Elders; for Idols, I­mages, &c. I say yet further, that in so much as all matters there, is the true Word of God, and I partly finde that some part thereof is mistranslated, and that is proued by the diuersities of those Translations, dissonant each to other; [Page 17] Therefore cannot all bee true: in regard hereof (I say) I must require a sure, cer­taine, and infallible Rule, by the which it may remaine vndoubted, that those errors or mistakings were in matters of Faith, as well as lesse matters, sithence I could neuer heare of any Warranty out of Heauen, assuring these translations in matters of Faith, more than in smaller matters.

9 But admit againe, that Protestants had some sure & infallible rule, or meanes to ascertaine vs that this which they pro­pose, or any of these, is the sincere tran­slation of Gods word, yet are we as deeply incombred as euer, for insomuch as Gods word consisteth not in bare characters or sillables, but in the spirit and meaning of that writing, where (I pray) is that plaine and infallible Rule, which Protestants can assigne, the con­duct whereof who so followeth, cannot possibly erre in the true meaning of holy Scripture. For without this all the rest is nothing auaileable to sustaine an infal­lible Faith, and an error or mistaking herein, is so pernicious and damnable, that whosoeuer is possessed therewith, cannot possibly enter Heauen. Qui non [Page 18]St. Ioh. 3.credit iam iudicatus est, who beleeueth not a­right is already iudged. And Heb. 11. sine fide impos­sibile est placere Deo, without Faith it is im­possible to please God: And our Faith is not grounded vpon letters, Characters, or sil­lables, but of the signification & true mea­ning of the holy Ghost vttered in them.

10 Heere againe I finde Protestants so masked, or hoodwinckt, that they know not which way to take, or what to say, as may easily appeare by the poore shifts they are put vnto, when in this matter they are by Catholickes called to accompt. And first it is a vsuall refuge of theirs to say, that the Scripture is ea­sie and plaine of it selfe, to be vnderstood of euery one without difficulty or am­biguity: But this is so apparantly con­trowlde, with the forme and matter of Scripture, and euery mans particuler ex­perience, that it plainely discouereth the weakenes and insufficiency thereof. As for the forme & stile it is repleate with Maiesty and depth, it containeth many Hebraicismes and Grecismes, which the ignorant and vnlearned doe not vnder­stand, yea, & many times the most Lear­ned doe make doubt & differ about, for that it doth containe so profound matter [Page 19] aboue ordinary capacity. As the Trinity and Vnity in God, the Incarnation, Re­surrection and Ascention of Christ our most B. Sauiour, together with his Priesthood, and presence in the most Blessed Eucharist, with the like, which doe in­uolue great & hidden misteries, and pro­found difficulties, containing many see­ming contradictions, which to reconcile great Clerks & holy Fathers, haue much trauailed, writing whole Bookes & large tomes therof, against Iuliā the Apostata, & other enemies of Christianity. Lib. 3. conf. cap. 5. Iustitui animam (saith St. Augustine) intendere in Scripturas sacras, &c. I intended to bend my minde to holy Scriptures to see the qua­lity of them, and beholde, I see a thing vn­knowne to the proude, not open to Children, but in gate lowly, in effect lofty, and couered with mysteries, neither was I such as I could enter into it, or bowe my necke to the entrance of it, So he. Thus did this holy Father and great Doctor finde the holy Scriptures, which Protestants make so easie & plaine, and thus doth euery mans experience teach, not only in the endles diuersity of expositions, betweene Ca­tholicks & Sectaries, but especially be­tween Sectaries themselues, Protestants [Page 20] with Protestants, who haue filled the world with their ianglings, and giuen te­stimony that they speake against their Consciences, and knowledge, when they say that the Scriptures are easie for euery one to vnderstand, else why should they spend so much time in making so many Expositions, and Commentaries, and in filling Bookes, to make that vnderstood, which euery man with so much ease doth conceiue: or why should they after all their Commentaries, leaue all contro­uersies of Scriptures more ambiguous then before, yea in stead of clearing all doubts, beget infinite new controuersies before vnheard of.

11 And from hence doth appeare, how poore and weake an Answer that other is which (many brought into straights) flie vnto, saying that Scriptures are made plaine by conferring one place with another; for this both Catholickes and their opposites, with all diligence doe affirme; yet agree neuer the more by this: neither are they conuinced of one Truth: St. Paul saith, Rom. 1. Abacuc. 2. Gal. 3. Heb. 10. Act. 15. Iustus ex fide viuit, The Iust man liueth by his Faith; and a­gaine, Fide purificans corda hominum, God by Faith purifying the hearts of men. [Page 21] And St. Iames saith,St. Iam. 2. Sicut corpus sine Spi­ritu mortuum est, ita & fides sine operibus mortua est, like as the body without the Spirit is dead, euen so also Faith without workes is dead and nothing auaileable. Pro­testants explicate St. Iames by St. Paul: but Catholicks explaine St. Paul by St. Iames; This diuersity hath wel nigh cōti­nued 100. yeares, tossed & discussed with all diligence, yet not to this day agreed vpon between them; & so the like in all other points of cōtrouersies we doe find.

12 Moreouer I demaund whether af­ter conference of places, such as doe in­fallibly finde Truth thereby, that it be impossible hauing so done to be decci­ued; if you say they doe, then you will be controwled by dayly experience, as well in Protestants as in Catholicks, who after all differ as before; which could not be, if by this meanes they did infalli­bly finde the Truth, For Ephes. 4. that is but one, as God is one, and Faith one: But if you graunt all that conference of places, not­withstanding the true meaning of holy Scriptures, and consequently cannot serue for the purpose we treate of.

13 Others confesse, that conference of places cannot be sufficient in this case, [Page 22] but avow that Almighty God will en­lightē the hart of euery one in particular that seeketh the knowledge of his Truth. But this seemeth vnto me the most ab­surd, desperate, and vnlikely shift of all vnlikelihoods: for, (as I haue said) not­withstanding this priuate Spirit, we see the diuersity dayly encreased, rather then any way diminished, which could not be if God particularly and infallibly guided euery one that heartily desired the truth: then must you shew a meane how euery one shall know or be infallibly assured that this priuate exposition is true; and all contrary to it false; and then must he shew how he commeth by that speciall guift, denyed to all that differ from him, or how we can be assured therof, or how is this rule generall to all, which so many so earnestly trauailing for truth seeke af­ter, yet attaine not vnto: this therefore so repugnant to euery mans reason & expe­rience, seemeth only a rendeuous which men are driuen to retire vnto, hauing no better to succor or help themselues with; for mine owne part thus much I say and know, y^t in sincere desire of truth I yeeld to none, I know it, the life of my soule, I preferre before all worldly treasures, [Page 23] and as I rancke not my selfe among the Learned, so am I not the most vnlearned among the ignorant and vnlearned: yet when I peruse the holy Scriptures, I doe find them so deep, so profound, & so dif­ficill, that I can assure my selfe of nothing, which by mine owne industry I am able to attaine vnto, much lesse find it so easie and plaine as to haue infallible assurance of what I conceiue; wherefore I must of necessity seeke that assurance else where, and take direction frō surer knowledge then mine owne, or any my selfe can ga­ther out of holy Scriptures: otherwise I shall fashion & molde out a very feeble and fickle Faith, & voide of all certainty. Putasne intelligis quae legis? (saith St. Philip to the Eunuch) Act. 8. Thinkest thou that thou vnderstandest what thou readest? hauing the olde Testament in his hands. Quomodo possum si non aliquis ostenderit mihi? How can I (saith the Eunuch) In Apoc 2.5. vnlesse some body shall shew me? Ego (saith St. Hierome) nec sāctior sum hoc Eunucho, nec studiosior, &c. I am not holyer nor better studyed then this Eunuch, and concludeth in these wordes. These things I haue briefly mentioned, to the end you may vnderstand y^t you cānot enter y^e holy Scriptures without a guide, [Page 24] and one who shall shew thee the way.

This I finding to be most true, by all reason and experience in my selfe, and diligent obseruation in others, I bent my labours and study to finde out this hap­py guide, which infallibly and without danger of erring, would instruct me with the true meaning of holy Scriptures. Per­ceiuing plainly therefore that the Prote­stants rule of Scriptures, could not serue for this purpose, I begin to examine what assurāce Catholicks had for their beliefe or expositions, whereupon they relyed.

14 They confesse a plaine, easie and infallible rule, must guide in matters of Faith: they say moreouer that cannot be any dead or dumbe writing, be it neuer so Sacred: for nothing can be written so plaine but in many clawses or passages it will beare seuerall constructions; where seuerall constructions are, there is ambi­guity and doubt, and consequently no such plainnesse and certainty as our Faith requireth; neither can that writing when it is wrested against true meaning, ex­pound it selfe, or determine any contro­uersie, that about the Letter or sence thereof shall fortune to arise.

15 This rule then must be a liuing [Page 25] rule, able to expound it selfe, and vnfold such doubts which in matters of Faith shall fall out. And this I easily belee­ued; for my owne reason doth dictate, that Almighty God would not vnder paine of Hell, binde all men to beleeue a­right, and with a Diuine infallible be­liefe, and leaue no rule, no meane, no ground open to euery one, and in it selfe infallible to establish his beliefe vpon, and resolue the doubts thereto apper­taining.

16 This liuing Iudge can be no pri­uate man, for warranty in such we haue none; neither is there cause to expect more in one, then in another; moreouer that must needes dye and faile, and so the rule of saluation perish, and then the world to be left without meanes of ac­cesse vnto Almighty God.

17 A temporall or ciuill Common-wealth it cannot be, for no one Cōmon-wealth or temporall Congregation hath any colour of Authority out of Heauen to chalenge that priuiledge; Againe, no one Common-wealth hath continued since Christ, but hath sufferd Change in the whole forme, yea Religion and all, and there is no cause to ascribe this secu­rity [Page 26] more to one Cōmon-wealth then to another. There remaineth only an Eccle­siasticall cōmunity, to wit, the Church of Christ whereupon Catholicks doe rely, and assigne for this rule, wherein (as I doe confidently beleeue) they are not decei­ued; whereunto I am induced by eui­dent reason, by manifest and apparant authority, & continuance of experience. For the infallible Authority left in this Community, we haue the expresse Pro­mise of Almighty God in many places of holy Scripture, for of this Church our most Blessed Sauiour saith,St. Math. 16 Portae inferi non praeualebunt aduersus eam, The Gates of Hell shall not preuaile 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, sinnes, and Doctrine of heretiques, and the same in effect say the rest of the holy Fathers. And St. Paul saith, that, Ecclesia Dei viui est columna & firmamentū veritatis, quod manifestum est in Carne, iustificatum est in spiritu, apparuit Angelis, predicatū est gen­tibus, creditum est in mundo, assumptū est in Gloria, 1. Tim. 3. The Church of the liuing God, the piller and ground of Truth, and manifestly it is a great Sacrament of piety, which was manifested in Flesh, was iustified in Spirit, [Page 27] appeared to Angels, hath bin preached to Gentiles, is beleeued in the world, is assumed in Glory. Quia ab illa In 1. Ti. 3.(saith St. Ambrose) firmantur in veritate omnes credentes, For asmuch as from the Church all true Belee­uers are established in the Truth. Ego vo­biscum sum (saith our Sauiour)S. Math. 28. vlt. omnibus diebus vs (que) ad consummationē seculi, I am with you all dayes, euen to the consummation of the world. Qui In Mat. 28.(saith St. Hierome) vs (que) ad consummationem mundi suam praesentia pollicetur, & illos ostendit, semper esse victu­ros, & se nunquā a credentibus esse recessu­rum: Who promiseth his presence vnto the end of the world, sheweth that they shall euer liue, & that himselfe will neuer depart from the faithfull. St. Ioh. 14. And in another place he saith (I meane Christ our most blessed Saui­our) S. Chris. hom 74. in Ioh. Ego rogabo Patrē, &c. I will aske the Father and he will giue you another Para­clete, the spirit of Truth, that he may re­maine with you for euer; which could not be meant of the Apostles only to whom it was spokē,St. Ciprian lib. 9. in Ioh. but of the succeeding Church whose person they beare, and was to in­dure to the worlds end. Non pro eis ro­go tantum (saith our Sauiour) St. Ioh. 17. I doe not onely pray for them, (meaning his Disci­ples) but for them also that by their word [Page 28] shall beleeue in mee, that they all may be one, as (the Father) in mee, and I in thee, that they also in vs may bee one, as wee also are one. And herein all holy Fathers doe assent, and plainely thus vnderstand it.

18 This promise of the holy Ghost, St. Paul doth plainely testifie to be fulfilled, when he saith thus;Ephes. 4. Christus ascendens in altum, captiuā duxit captiuitate, dedit do­na hominibus, Christ ascending on high, hee led captiuity captiue, he gaue guifts vn­to men: where after a few wordes he ad­deth, Ipse dedit quosdam quidem Aposto­los, &c. he gaue some Apostles, and some Prophets, and other some Euangelists, and other some Pastors and Doctors, to the consummation of the Saints, vnto the worke of the Ministry, vnto the edifying of the body of Christ, vntill wee meete all into the vnity of Faith, and knowledge of the Sonne of God, &c. In these places it is euident­ly 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 vnitatem Fidei, into the vnity of Faith. Wee haue like­wise in Scriptures expresse commaunde­ment giuen to these Pastors that theyAct. 20. [Page 29] carefully attend vnto their Flocke, and that they are to render an accompt of their soules;2. Tim. 4. Ezech. 33. which will be required at their hands, if through their default they perish. Wee on the contrary part haue the like commaund who are the Laity,Heb. 13. S. Math. 18. St. August. lib. 1. aduer. Ioui. Idem Epist. ad Heliodox. St. Cipri. de vnit. 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 vnder paine of eternall Damnation. Wherefore that Christian who followeth the direction of this Church, and obeyeth her precepts, ful­filleth Gods Commaundements, and so consequently cannot erre, nor the Church erre in that direction.

For if the Church could erre in that Direction and Doctrine, then were wee bound by Gods Commaundement to imbrace error, and from hence one or two absurdities must needes arise, to wit, either that by error and falshood we might be saued, or else for obseruing Gods Commaundements, we might be damned; both which are most haereti­call and apparant blasphemy.

19 When I had found that this Church had the infallible promise of Al­mighty God, for the integrity and cer­tainty [Page 30] of her Doctrine, for her continu­ance vnto the end, that to her Pastors and Teachers was committed the care of Christ his Flocke, that the said Flocke was straightly commaunded to obey them as their Spirituall guides; that very affection wherewith they desired to be of this Flocke, joyned mee to this Church, and subjected me to this gui­dance, that feare I had of mistaking the Truth, (so needfull for the health of my soule,) made me cleaue to the assurance of this Direction, where the Spirit of God is to be my direction and guide, and his lawfull Officers my instructors; Now remaineth onely for me to learne out, where this eminent Citty of God St. Math. 5.(Super montem posita, Placed or seated vp­on an Hill, and casting foorth splendour, St. Luk. 1. Ad dirigendos pedes in viam pacis, To direct our feete 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 vnder a Eushell, but set vpon a Candlesticke, Vt iu­ceat eis qui in domo sient, To giue light to those that are in the House, was easie to be discerned, and so it must bee if the promises of God were true, or his pro­uidence [Page 31] sufficient for the sauing of such soules, learned and vnlearned, for whom hee shed his most precious Blood, and dyed.

20 The Church of Rome so cele­brated & knowne to the whole Chri­stian world, carrieth onely the testi­monies of this Truth. It hath knowne continuance with succession of Pa­stors from the beginning of Christia­nity vnto this day. It hath preserued the holy Scriptures from corruption, and deliuered them to posterity from hand to hand, from age to age, to these dayes wherein we liue.St. Vincent Lyrinens. ad­uersus pro­pha. haereses. It hath consent & vnity of Doctrine through­out the whole world, & the same pre­serued throughout all Ages, notwith­standing the opposition of Herisie and infidelity, wherewith it hath continu­ally bin exercised. It hath preuailed against all Sects and Heresies whatsoe­uer, and beate them downe as they sprung vp, different each from other (like vnto the prodigious heads of Hydra) at all times. It hath testimo­ny of Miracles,Beda lib. de Eccles. hist. whereby the better to confirme her Doctrine, recorded by [Page 32] most venerable Fathers, and approued 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 Saincts and Martyrs of Heauen, and such as our aduersaries cannot deny to be such. It hath the consent of all generall and prouinciall Counsels, that haue euer bin lawfully gathered, and approoued in all partes of the world.

Lastly, it hath Vniuersality, true Sa­craments, Sacrifice, and all what euer markes the holy Fathers doe point our the true Church of Christ: by euery of these seuerall signes most easie to be proued, and in truth are manifest to him who will but peruse the Ecclesi­asticall Histories of Times and Ages,Euseb. Zohomen. Dorethe. de hist. enl- which my selfe 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. quadā ad populam Antioch. Christ hath deceiued vs, the Apostles deluded vs, the Fathers wronged vs, and the promi­ses of God haue failed. For it is most manifest, that no Congregation, no [Page 33] Society, no Sect, no Doctrine, hath continued from Christ downeward vnder the succession of Pastors with one and the same Sacraments, vnder one forme of Gouernment, but onely this. And albeit some Sect hath for the time seemed powerfull, as the Ar­rians, Pelagians, Donatists, and many others, yet were they no sooner sprouted vp, but they were seuered into innumerable diuersities among themselues, and at warres, yea, deadly fewd one against the other, and it is not vnknowne vnto your good selfe, but that Regnum in se diuisum must pe­rish,S. Math. 12 if we may beleeue our most Bles­sed and most mercifull Redeemer, and so did they euery one in their turnes, insomuch that the memory of them had not remained, if that Catholicke Fathers in Confutations written a­gainst them had not recorded their Errors, and preserued the infamous memory of the Authors.

22 And what we doe finde true of all former Sectaries,Luther in E­pist. ad Iohan Heruag. is notorious in Martin Luther and his complyces, for their differences & implacable hatred, [Page 34] each against other,Tispogra. Ar­gent. Zuingl. vbi s [...]pra. See a Trea­tise writtē by Doctor Stapleton called a discourse vpō the Do­ctrine of Protest. printed at Louan. 12. of Nouember 1564. is at large discus­sed in their owne Writings, to bee found in almost euery Booke-sellers shop. Insomuch as since Luther a­mong his progeny, within one hun­dred yeares, there are recorded more seuerall Sects, (I may truely say He­resies) and more nouell opinions, hat­ched and brought into the world, by their abortiue meanes, then in 1400. and odde yeares before. And com­mon experience sheweth, that euery man being his owne caruer and Tea­cher, shapeth vnto himselfe a Faith out of his owne Braines.

23 And thus (good Sir) I not da­ring to doe for the reasons aboue mentioned, and for the danger it im­porteth, had none other hope to saue my soule, but by committing my selfe to that guidance, where so many as­sured promises of Gods assistance doe both inuite and warrant me, and so many infallible testimonies of his performance. encourage mee to the same.

24 Thus much (Sir) I haue deli­uered, and these reasons I haue allead­ged [Page 35] for the better approbation of my motiues, and thus much I haue set downe, to the end you might vnder­stand that I haue not done any thing which doth sauour either of temerity or passion, but meerely out of true zeale, and an earnest desire I haue to let you see how sollicitous I am to saue my soule, which (how sinfull so euer it is) it hath pleased Christ our louing Sauiour to redeeme, by the purchase hee made, disbursing his owne most precious Blood. Nor doe I in this stand vpon mine owne opini­on, but vpon the Iudgement and Do­ctrine of the whole Church of Christ; neither haue I done this to any other purpose, but meerely and purely to giue your importunity content.

25 These thinges I haue (I say) deliuered, and vnto them will I (God willing) adhaere, vntill such time as better reason shall be giuen me. In the interim, I craue nothing but your Blessing and fauour: if you be pleased still to cast mee off, Gods will bee done.

Prouidentia Diuina haereditas mea: [Page 36] I must take the Diuine prouidence to bee mine Inheritance, and then I shall haue iust cause to say, with that Blessed man Saint Francis, who when his Fa­ther had cast him off for his strictnesse and austerity of life, hee departed from his Fathers presence, reioycing, and singing, Pater noster qui es in Coe­lis, so may I say, Pater noster qui es in Coelis, for vpon earth I haue not the comfort of a Father. Wherefore that comfortable saying of the Kingly Pro­phet can neuer depart from my re­membrance, viz. Quoviam pater meus & mater mea dere deliquerunt me, Do­minus antem assumpsit me, Because my Father and my Mother haue forsaken me, but our Lord hath taken mee, and the comfort hereof shall be alwayes ready to accompany me.

26 Before I was a Catholicke, my exorbitant and irregular life much afflicted you, and now since I haue amended that fault, through the grace of God, and the helpe of the seauen Golden Candlestickes, Ap. 1. spoken of in the Apocalips, which are the seauen Spi­rits of God, which the holy Church [Page 37] doth holde to bee the seauen Sacra­ments, all which doe promise grace Ex opere operato, which I haue sucked from the charitable breasts of our most holy: Mother this Catholicke Church. You haue (Sir) little rea­son to let that Religion, which reclai­med me from Vice, and hath beene the motiue to my amendment, adde matter to your greater affliction. Doe you desire that I should haue Saluation? then deny mee not that Faith which hath more then a mor­rall assurance of Heauens happinesse.

27 Out of the Catholicke Church, Tract. in col. cum Eremito (saith Saint Augustine) a man may haue all thinges excepting Saluation, hee may haue Orders; hee may haue Sa­craments; hee may sing Alleluia; hee may answere Amen; hee may haue the Euangelists; he may haue and Preach in the Name of the Father, and of the Sonne, and of the Holy Ghost, but hee can by no meanes obtaine Saluation. Thus wrote and taught Saint Au­gustine. And seeing I haue some of his workes by me, I will alledge you one or two places more to this pur­pose [Page 38] wee haue in hand.

And that I may omit (saith hee)lib. cont. E­pist. Fund. cap. 4. this Wisedome which I deny to bee in the Catholicke Church, there are di­uers other thinges which doe most Iust­ly retaine, and holde mee within he [...] bounds and vnity: there doth holde me the consent of People, and Nations the Authority which bad her begin­ning by Miracles, nourished by Hope, augmented by Charity, confirmed by Antiquity; There doth holde me the succession of Bishops (that is of Popes) vntill this present Day, from the ve­ry Seate of Saint Peter, to whome our Lord committed the feeding of his Sheepe, (after his Resurrection) to the Episcopall Dignity of this present bishop.

And lastly, this very name Catho­lique, holdeth and detaineth mee in the vnity of thee Church, which Name, this Church, hath alwayes, not with­out cause among so many different Sects and Heresies, in such sort obtai­ned, that although all Heretiques doe desire to bee called Catholickes, yet, if a Stranger (I meane a Iew, Turke, In­fidell, [Page 39] or one who is not a Christian) should demaund where is the Assembly of the Catholicke Church, there is no Heretique, who careth to assigne his Temple or his house.

To which may very aptly bee ad­ded, that worthy saying of Saint Ca­prian, O beatam Ecclesiam nostram, quam sic honor diuinae 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, whome the honour of Gods Grace doth so ligh­ten, whome in our dayes the Glorious blood of Martyrs doth glorifie, shee was in the workes of our Brethren white be­fore, but now shee is become in the blood of Martyrs of Purple colour, neither are Lillies nor Roses wanting to her Flowers.

28 Thus wrote Saint Ciprian, rrea­ting of the Church and of the perse­cution thereof in Africa: Innumera­ble other places of holy Fathers could I alleadge for this purpose, but I holde [Page 40] it not needfull. I will heere end, for feare I labouring to giue content in Writing vnto you, might discontent you more by my perplexity, and en­deauouring to auoyde one mischiefe might happely fall into another, accor­ding to the olde Prouerbe, Incidit in Scytham cupiens vitare Charibilem.

29 I therefore humbly craue your pardon to end, and withall intreating you no further to taxe me, then I shall be ready at all times, Dum spiritus hos alit artus to continue.