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semblance of Peter and Paul; had they the fervent charity of those holy men, and their exquisite diligence to feed the flocke of Christ day and night, with other apostolick vertues; then were their threats to be feared: but they have changed the humility of Peter into the pride of Lucifer, the poverty and daily labours of the Apostles into the riches of Cresus, and into the lazinesse and luxury of Sardanapalus. To conclude, what agreement is there betwixt light and darknesse? God hath proinised in the second of Malachy, that he will curse their blessings, or turne their blessings into curses, who consider not in their hearts to give glory unto liis name. See Hierom upon the third of Esay: Those which call you blessed, seduce you. How many thousands of men are seduced by indulgences, which are extended to many thousands of yeares, if the price be according? The world seeth and is grieved to beholde how the brothers of Saint Johns Hospitall

, had' granted licences to those who had laid violent hands upon themselves to enjoy the bus riall of other Christians, with many such like flattering fictions.

“ As touching the life of your grandmother, I never heard but well; but I suppose she was a superstitious woman. If she kept you at home with her out of her tender and naturall affection onely, and not to prevent your knowledge of the Gospell, I shall desire pardon for mistaking. Yet many men are persuaded that she and your uncles withheld both from your selfe and your sisters a great part of the portion which was left unto you. But let these things passe; seeing I have not beene able to effect, nor have effected as yet any thing for you, that money which was given to me by legacy, I will bestow upon your sister, if it please her, with



some addition also, because I am persuaded she hath more need of it.

" As concerning the Catholick Church, God is my witnesse, that it is the whole desire of mine heart, and mine assured confidence, that I shall die a member of it. But if I shall be so farre misled by the pompous outside of the Church of Rome, as to approove those intollerable abuses, superstitions, and idolatries, which so many wayes rob God of his honour, I should not believe my selfe a member of Jesus Christ. If you approove of none interpretation of Scriptures, but what proceeds from Rome, you may easily affirme whats soever you please. There is nothing so absurd, or so contrary to the truth of the eternall God, which may not be wrested by their corrupt glosses, as it may seeme to serve to a wicked cause. With such kinde of men is no disputation to be held. As for that which you inferre touching Arrius, and the rest of that ranke, it is nothing to the purpose. For all the writings of the Prophets

, together with other manifest Scriptures, whereunto we ought to have recourse in doubts of this nature, and to be concluded by them, doe evidently confound Arrius, and all the rest his partakers. Consubstantiality, which the Greekes call ojoścsov, is confirmed by very many evident testimonies of Scripture. But so is not Transubstantiation, which hath so molested the braines of Scotus, Occam, Biel, and all the schoole divines, that many a time they are shrewdly put to it, what they had best say for removing the absurdities which arise therefrom. Therefore it is apparant that it is a meere fiction without any foundation of Scripture. So that Scotus, (as Bishop Tonstall did many times ingenuously confesse) was of opinion that the Church might better,



and with more ease make use of some more commodious exposition of those words in the holy Supper. And the Bishop was of the minde that we ought to speake reverently of the holy Supper, as did the auncient Fathers, but that the opinion of Transubstantiation might well be let alone. This thing also the same Bishop Tonstall was wont to affirme both in words and writings, that Innocent the third knew not what he did when he put Transubstantiation among the articles of faith; and he said that Innocentius wanted learned men about him; and indeed, (saith the Bishop) if I had beene of his Councell, I make no doubt but I might have beene able to have disswaded him from that resolution. When Mr. Chedsey said that the Catholicks should doe well to give way in the Article of Transubstantiation, I heard not himselfe speak the words, but one which heard him tolde me. Whereas you write touching the imprisonment of him and others', truly I am of the opinion, that as for this present life, they live most quietly. Nor doe I think that themselves could have made choice of a more retired kinde of life, if the sting of conscience trouble them not, for maintaining a cause that is not good, bụt built upon the sand. But if you will needes have it that men must of necessity conuive at the beastly and abominable lives of so many Romane Bishops, above thirty; you may also finde fault with our Saviour himselfe, for discovering so plainly the pernicious enormities, both of the Pharises, (who in those times were accounted forsooth the holy Fathers) andalso of their fathers then dead: you may blame also the Prophet Esay, who

'The imprisonment of him and others.) Comp. Strype's Annals. Vol. I, p. 142--148. edit. 2. Life of Parker. p. 89. 140-142.

will not have evill men to be called good, denouncing a' curse against that man, who calleth him holy that is not holy: find fault also with saint Bernard, who calleth them the ministers of Antichrist. Those things which other godly men have written to this purpose, doe worthily excuse us. He blamieth those things openly concerning which he confesseth that it is a shame to speake: I reveale not hidden things (saith he) but I reproove things publickely knowne: unto which thing we are even obliged by the commandement of God. (Esaia. 58. 1.) Shew my people their sinnes.

“ Whereas you say that five Sacraments are rejected by us, you doe not say well, rejected, for wee use them reverently, according to the word of God; nor doe we take away’ the name of the Sacrament, as the word Sacrament is generally used, as was the washing of feete, and many other things which may retaine the name of a Sacrament in generall, as also they doe among the fathers. But the auncient fathers and some schoole-men doe attirme, that onely Baptisme and the Eucharist are properly called Sacraments. It is also the testimony of Bessarion: We read (saith he) of these two Sacraments onely manifestly delivered in the Gospell. I wonder at you that you doe so wrest the words of Saint Paul to such a sence, as that out of those words all the ceremonies of the masse may be ésta

* Nor doe we take away.] Thus in the first book of Homilies, Against Swearing and Perjury. p. 59. edit. 1802. Matrimony, is expressly stiled a Sacrament; " By like holy promise the Sacrament of Matrimony knitteth man and wife in perpetual love." And again, speaking of the ordering of Ministers, it is said, that “ neither it nor any other Sacrament else, be such Sacraments as Baptism and the Coinmunion are. But in a general acception, the name of a Sacrament may be attributed to any thing, whereby an holy thing is signified." P. 299.


Tished: whereas you cannot be ignorant, that the greatest part of them hath ben added many ages after by the Bishops of Rome. Wee reade also that the Apostles consecrated with the words of the Gospell, and with the Lords prayer. Moreover, whereas Saint Paul had even at that time ordayned already, that the people should not only eate the bread with the minister (as his owne words doe manifestly proove) but also drinke of the cup, you see how these fellowes have utterly robbed the Church of that ordination of Christ and his Apostles: but how justly, or by what good authority they have done thus, let themselves looke unto it, I could never in my reading find out the ground of that authority. I find the contrary; to wit, that all men are altogether forbidden to alter any thing touching the word and will of God, delivered in the holy Scriptures.

“ You say that the Scriptures allow prayer for the dead, and that you know this well enough. Saint Hierom saith, that the booke of Macchabes is profitable for manners, not to establish doctrine. You alledge that Saint Augustine doubted in many places whether there be a purgatorie. If that be a doubtfull poynt, then it is not to be obtruded as an article of faith: but to be left indifferent. For, faith is a substance : (Heb. 11. 1.) and faith ought not to waver, saith Saint James. The Bishop of Rochester, 3 writeth concerning purgatory, that amongst the auncients, there was either little or no mention of it. And so long as there was no care taken for purgatorie, no man sought after indulgences.

And so those innumerable gaynes by pardons were never knowne before purgatory was found out. What shall we now say to bee ineant

3. The Bishop of Rochester.] Bisliop Fisher. VOL. IV.



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