CHAPTER I.

ONe of the points which ever troubled my spirit most when I was of the Romish Church (and ought certainly to move every wise and ju­dicious man) is that they make the Pope of Rome alone infallible Judge of that faith which hath been taught & preached to us by Christ and his Apostles; for howsoever they say and preach often to the simpler sort, that it is the Church they hold for Judge; yet they confesse that that Church is principally seene in generall Councells, and that with­out the Pope of Rome of the Councells neither are nor make up the Church, and have no power, certaintie, nor infallibilitie, but by the Pope alone.

For although all the Bishops, Patriarchs, and Cardinalls, yea, all the Christians of the world were assembled, they make not up (they say) a Church, if the Pope be not present himselfe, or by Deputy; because holding him for head of the Church, they are [Page 2] members without a head, which cannot make up a body, nor by consequent a Church; and though they were all of one opinion in any point or Article of faith; all will be errour, if the Pope be of a contrary minde; and all that the Pope declares to be or not to be a point of faith, ought to be holden infallible, even though the rest of the Church and Christians be of a different opinion. And this is the common beliefe of the Romish Church, which is to be seene in those Bookes they hold Orthodox, and preached in their publick Sermons: and though I know that many Prelates among them of great learning, and even so many famous Univer­sities grudge mightily thereat; yet to publish or preach the con­trary, is declared a matter of Excommunication and Anathema.

Where yee may observe that it fareth not with the Councells of the Romish Church, (which they affirme to be the true Con­gregation of the faithfull) as it doth with Parliaments, or gene­rall meetings of the States of Kingdomes; where he that precedeth hath but one voice, or two at the most, and can neither pronounce sentence, nor make any act but by the pluralitie of voices and suf­frages of the Assembly; so that whatsoever is ordered or enacted, is justly said to be ordered and enacted by the Parliament or As­sembly.

But it is not so in their Councells, for although they discusse (it may be) and examine the question or point of beliefe; all that neverthelesse is but in shew and ceremony; for the Pope is not ob­liged to stand to the opinions and voices of the rest, but he alone pronounceth the sentence, maketh the act, the point or Article of faith after his own fancy and mind; so that whatsoever is con­cluded and enacted in matter of faith, can onely be said to be con­cluded by the Pope alone; the rest having neither power to hin­der, contradict, or censure him, nor refuse his ordinances, except they will be reputed schismatickes and heretiques; for as he saith of himselfe, he is the Vicar of God on earth, & hath all the power of Jesus Christ: and the Councell of Lateran ascribe to him that of our Saviour in Mat. 28.18. Mat. 28.18. All power is given to me in heaven and earth. So it is wrongfully when they say the Church is Judge in matters of faith, but they should say, it is the Pope alone; for such indeed is their common doctrine, without which, men must beleeve amongst them none can be saved.

Thus you see how all the faith of the Romish Church is groun­ded on no other foundation than the head and judgement of the [Page 3] Bishop of Rome, who for the most part is wickedly chosen by in­direct courses, as simony and force, having often times proved ig­norant, ungodly, abhominable, or at least, politique and wise worldlings, (which is now adayes the condition most requisite to make a Pope, who (as I shall most cleerly shew hereafter) hath no superioritie, nor primacy over the Church, nor infallibilitie pro­mised by the word and institution of the Son of God, to be a com­petent Judge in that (as many great Bishops and Universities of the Romane Church) acknowledge sufficiently, and I my selfe have heard it of them, and beleeve there is no man of good under­standing in the world, to whom this doctrine doth not seeme al­together extravagant and voyd of all sense and reason; yet it is the beliefe of the Church of Rome, without which (they say) none can be saved.

For my part, I am perswaded that whosoever of the Romish Church, will consider this point especially, without passion and interest, and sincerely seeke the truth, and his owne salvation, he cannot choose but yeeld as I have done, by the grace of the Fa­ther of lights, who is never deficient in necessitie, and from whom I confesse doth proceed the great gift of faith.

And if a Pagan should be Judge of this controuersie, and others, betwixt us and the Romish Church, I verily beleeve he would sud­denly condemne that Church of an unjust usurpation and intole­rable errour in this point, as all the rest (which by the grace of God we shall handle hereafter) and give sentence in favour of my beliefe; which I protest, I have chosen, as the holiest, purest, and most conformable to the doctrine and intentions of the Sonne of God and his Apostles.

Now all the question and difficultie of this point, consisteth the knowledge of those two, which of them is the most certain rule and sure Judge, most to be beleeved, and most proper for our faith, whether the Word of God, or the Pope of Rome and his traditi­ons. The Church of Rome saith it is the Pope, but I hold with the Orthodox doctrine of this Kingdome of England, and the re­formed Churches, that it is the Word of God. We shall shew hereafter, that our Saviour never gave that power and authoritie to the Pope, and therefore he cannot pretend it: but here I shall prove, that the holy Scripture is and ought to be the sole rule and true Judge of our faith, grounding my selfe upon these following reasons.

CHAP. II.

THat man without question, hath a true, catholick, and perfect faith, and is in a true beliefe, who beleeveth all that Christ Jesus hath caught, and neither beleeves nor will beleeve more in the matter of faith; for the Son of God being that divine and infi­nite wisdome and knowledge, which came into the world to save mankinde, and teach them true faith, hath preached and taught all that was necessary to faith and salvation; so he who beleeves all that Jesus Christ hath taught, and nothing more, hath a true and perfect faith, and it is impietie to beleeve the contrary.

Now it is true that whatsoever our Saviour did preach necessa­ry to salvation, is in the holy Scripture; and therefore the holy Scripture containes all the doctrine which is necessary to faith, and out of the written Word of God, nothing necessary to faith is to be sought.

For the Evangelists and holy Writers having undertaken by the motion and command of the holy Spirit, to write the actions and doctrine of the Son of God, for the instruction of all the faithfull that should come after; it is not credible that they should have written but a part, and omitted something that was necessary to the perfect faith, and for the instruction and forming of a true Christian; otherwise wee must say that the Gospel is not the Go­spel of Jesus Christ, but onely a part of the Gospel; and the New Testament is but a part of the New Testament of the Son of God.

And note, that they were inspired and commanded by the Spi­rit of God, to leave to Christians and the whole Church, the life and doctrine of Jesus Christ, they being assisted and helped by his speciall grace to that end.

Moreover, they have not onely within one chapter or two, but every one of them a great number, where undoubtedly they have had space enough to comprehend all the doctrine necessary to salvation; and being foure that which one of them might have forgot and left out, might be supplied by the other; their pur­pose being specially to write the doctrine and precepts of the Son [Page 5] of God, which were necessary to salvation; and if there were any thing more to be beleeved than that which is in the Evangelists, we must thinke that it should be found in the Epistles either of S ^t Peter or S ^t Paul, or some others of the chiefe Apostles, who all (except S ^t Paul) were witnesses of the doctrine and actions of the Apostles for many years, and many of their Sermons fully, might have touched it a little. So it is voyd of all reason, to thinke that Christ Jesus did preach any other thing necessary to salvation, than that which is contained in the holy Scriptures.

And if it were not in the holy Scriptures, it would follow that the Evangelists were faultie, and blame-worthy, and their wri­tings imperfect; for that Author is greatly to be blamed, who be­ing expresly commanded to write of some important subject, writes many things not necessary to his purpose, and passeth by more important and principall things; Now the Evangelists ha­ving undertaken by the command and motion of the holy Spirit, to write the doctrine of faith and salvation, preached by Jesus Christ, for the instruction of the faithfull, they have written ma­ny things not absolutely necessary to salvation (as a number of Parables, Histories, and Miracles) for illustration or farther con­firmation of fundamentall doctrines, and therefore wee must say that having written such things, they have not omitted more ne­cessary and important things; otherwise they were blame-worthy, and their writings would be imperfect.

Now seeing there was but one holy Spirit that moved them, and guided their pens and their writings in this worke, one of them might have omitted something which the holy Spirit would leave and teach us by the other, or by the writings of other Apo­stles; but that there is any thing necessary to salvation omitted by them all, is more than can be beleeved by any Christian.

Furthermore, we see that the Evangelists and Apostles have left us sufficient instructions in their writings, to lead us to perfection, and the practice of most excellent vertues; wee must beleeve them with better reason that they have given us sufficient instructions to a perfect faith, which is the foundation of all vertue and perfecti­on, and without which there can be no perfection nor vertue: or otherwise it behooved us to say, that they taught men to be per­fect, not giving them sufficiently instructions to be Christians, which should be an intolerable foppery.

[Page 6]Even as if a Mason would teach his apprentise to build an ex­cellent house, not instructing him how to lay the foundation, or if a Master would instruct his scholar to read, not teaching him to know his letters.

We must therefore believe that they having left us so noble and sufficient instructions to become perfect, they have also left us sufficient doctrine in their writings to obtain a perfect faith which is the necessary ground of all vertue and perfection; and doubtlesse there are none but obstinate and blinde persons who will deny it.

2. Tim. 3.15.Doth not Saint Paul also speaking to Timothy say, Thou hast learned from thy infancy the holy Scriptures which are able to make thee wise unto salvation, through the faith which is in Christ Jesus. We must say then that the holy Scriptures being able to make him wise to salvation contain all the doctrine necessary to salva­tion; otherwise they could not make him wise to salvation (that is sufficiently learned to be saved) for wisdome to speak properly is no other thing but a supereminent and excellent knowledge and Saint James saith, Iam. 1.12. that the word of God is able to save us, if it be able to save us, it is sufficient to do the same, and contains all that is necessary to salvation, and therefore he who believes that which is in the holy Scripture and no more, hath the perfect faith.

Yes, but (saith the Romish Church) Christ Jesus remits us to the Church, Matth. 18.16. for it is said, He who will not hearken to the Church let him be as a Pagan and a Publicane, that is, an excommunicate and anathema, therefore we must have recourse to the church as Judge of all controversie, and obey its determinations.

The onely consideration of the occasion of this passage and the words themselves may serve for a sufficient answer: our Saviour preaching to his Disciples and teaching them the method they ought to use in brotherly corrections, that it may be done ac­cording to the rules of charitie, speaks to them in this manner. If thy brother have offended against thee, go and reprove him, thou and he alone, if he hearken unto thee, thou hast wonne thy brother, but if he will not heare thee, take with thee one or two more, that out of the mouth of two or three wetnesses every word may be established; and if he will not heare them, tell it unto the Church, and if he refuse to hear the Church, let him be unto thee as an heathen and a publicane.

By which ye see that Jesus Christ speaks onely of the order [Page 7] which ought to be kept in fraternall correction, that is, we ought first to reprove in secret, next in the presence of one or two wit­nesses, and then in case of obstinacy declare it to the Church, and if he will not receive correction from the Church, let him be ac­counted as a pagan, that is, as a man without faith and religion, and as a publicane, that is, as one whom we must shun; for in those times the publicanes were odious to all the people.

But the Romish Doctors who make use of every thing to prove their doctrine, infer by those last words, that all power is given to the Church, that we must have recourse to the Church in every thing, and that all men ought to render perfect obedience to the Church in all things whatsoever; and note, that to have recourse to the Church and to obey the same, is (in the school of Rome) to have recourse to the Pope and obey him; Innocen­tius cap. 3. so Pope Innocent. the third in the chapt. novit. extra de Judic. would fain vindicate to himself the cognizance of some differences betiwixt John king of England and Philip August king of France, because, saith he, it is written in the Gospel tell it to the Church, as if by the Church the Pope onely were understood, and this interpretation is confirm­ed by Bellarmine in his book of the authority of Councells cap. 19. Bellarm. de Con­cil. cap. 19. the Pope (saith he) should tell it to the Church, that is to say, to himself.

But the consequence is not good from a particular case to all the other, thou must have recourse for the correction and a­mendment of thy brother to the Church when there is no other easier way; therefore we must have recourse to it in all things, that will not follow: on the contrary he declareth that even in bro­therly correction we must not have recourse thereunto, but in ex­tremity, and also because Christ Jesus saith that in case of obstina­cy and known sinne we must hear the Church, that is, receive cor­rection and admonition from the Church, it is not meant that in vertue of those words Kings and Princes should submit themselves to the authority of the Pope in all things; and I suppose that there is none but the Pope of Rome and his adherents would draw such an unreasonable consequence, because he thinks to finde his profit therein.

CHAP. III.

ONe of the greatest subtilties which the Romish Church hath found to hinder the people from reading the Scripture and to make them believe they have good reason for so doing, and perswade them that the Scripture is an unsufficient rule and Judge of our faith, is that they alleadge the holy Scriptures to be ob­scure and difficult to understand, and therefore christians ought not to rush in upon the reading of them in the vulgar tongue (that is to say, which they understand best) without expresse permission from the Pope, who saith he as the onely vicar of Jesus Christ in the world and infallible, hath the true understanding of the Scripture, and that we cannot admit it for Judge and rule of faith, but onely the sence and explication of the Church, that is of the Pope as I have shewed before.

And to prove that the Scripture is hard to be understood they search and pick out of purpose some obscure passages which the most learned have much adoe to understand, but which are no wayes absolutely necessary to salvation, or if they were, they are sufficiently and clearly enough explained in other places; as for example, Psal. 16.16. Psal. 18.9. Hos. 12.1. Ezek. 19.10. of the first part of Psal. 16.16. The lines are fallen to me in pleasant places, surely I have a goodly heritage; or this other psal. 18.9. There went up a smoke out of his nostrils, or fire out of his mouth devoured; or some other prophesie, as that of Hos. 12. E­phraim feedeth on wind and followeth after the East wind: or Ezek. 19.10. Thy mother is like a vine in thy bloud planted by the waters; with an infinite number of the like, whereof the Prophets are full which are not necessary to salvation, or if they be necessary to salvation they are sufficiently explained in other places; as that which Christ said to Nicodemus, Joh. 3.3. Except a man be born again, be cannot enter into the kingdome of God, it is explained after in the fifth verse, Except a man be born of water and of the spirit, he cannot enter into the kingdome of God; by which it is evident, Christ Jesus would say, he who is born carnally of flesh and is not regenerated spiritually by grace and faith, cannot enter into the kingdome of God; and so of other passages, which neverthelesse are very rare [Page 9] in the new Testament in respect of that which is clear: under pre­text of those passages which are nothing in comparison of the rest, they make the simpler sort believe that that the holy Scrip­ture is so obscure and difficult, that it is a rashnesse extremely dan­gerous for a christian to think he can understand the meaning thereof (as a certain Dame at Court told me not long agoe not knowing me) and that no man ought to presume to read the same in a vulgar tongue without expresse license; the power whereof is reserved by the Pope alone to distribute to all christians, and can­not commonly be obtained without a great deal of money, espe­cially for those who are remote from Rome, and that for the ex­planation thereof we must submit to the Church, that is, to the Pope, as I have already shewed.

So there is nothing but the explication of the Pope which can be a rule of faith, and which is infallible doctrine, and so the Pope maketh himself sole Judge of all matters of faith, to deter­mine that which is and that which is not: is not this an intolle­rable extravagancy and worthy to be laught at by all men of un­derstanding, seeing it is without warrant from Gods word, as may evidently appear.

The Pope saith then the Scriptures are very obscure and must not be holden for a rule of faith, nor be read for fear of mista­king the meaning.

It is true that the Scripture consisting of many books written by divers authours at divers times, yea and in divers ages, and for divers ends, contain great diversitie of style; for in some places it is historicall, in others propheticall, in some metaphoricall, in some morall, and in some mingled; and although all that is contained in those diversities of the holy Scriptures be written for our salvation (as saith Saint Paul) and we ought to make our profit thereof; Rom. 13. neverthelesse it is not to be doubted there both are and ought to be many obscure things according to the nature and qualitie of the style in which the things are writren; for pro­phesies, parables and metaphors are ever accompanied with ob­scurity.

But as our Saviour did make but a short speech upon earth, and having lived some 33 years preached but 3 or thereabouts, du­ring which small time he did preach and teach clearly and sound­ly all things which were necessary to salvation, so that the most simple and ignorant might understand him and be sufficiently in­structed [Page 10] by his sermons, Neither is there any but Reprobates who will say that God being come to save mankind did not give sufficient instruction and clear enough for all men to be saved.

Otherwise how could he have condemned Corasin and Beth­saida and pronounced those words against those towns? Matth. 11.20 &c. Wo be unto thee Corasin, wo be unto thee Bethsaida; for if the mighty works which have been done in you had been done in Tyre and Sidon, they had repented long ago in sackcloth and ashes; But I say unto thee, that it shall be more tolerable for the land of Tyre and Sidon in the day of judgement then for thee. And thou Capernaum, if the mighty works which have been done in thee had been done in Sodom, it would have re­mained unto this day; But I say unto you that it shall be more tolerable for the land of Sodom in the day of judgement then for thee. Out of all question those cities would have received clear and sufficient instructions for their salvation, otherwise he would have con­demned them wrongfully. And if Christ Jesus did preach clearly all things necessary to salvation, so that those who followed him and heard him preaching might attain to perfect faith, The E­vangelists having set down his life and doctrine to us, especially that which was necessary, and also endeavoured so farre as they were able to make the same known to us as clearly as our Saviour had preached it; otherwise they should be very blameworthy and we should have great reason to except against them, that our Saviour having preached a doctrine so clear and easie to be un­derstood of all men, they should have left it in so obscure and hard terms, that none except the learned Divines were capable to understand: what not the learned Theologians? nay none (I say) in the world except one man, to wit the Pope, were able to un­derstand and give its true meaning and explication. No no, it is blasphemy to imagine it, but we must beleeve that the doctrine of the Evangelists being the same our Saviour preached, is left to us with all the facilitie and clearnesse was possible, and sufficient to instruct to true faith and salvation; neither can they be blamed of any defect, especially being directed and assisted by the holy Spi­rit to that end.

This impertinency also may be confuted by the onely reading of the Scripture, and those who tax the same of obscurity, or hardnesse, do it undoubtedly out of malice or ignorance, never ha­ving read it, nor (it may be) never seen it; whereof are an infinite multitude in the Romish Church.

[Page 11]For certainly it is so clear, especially in those things which are necessary to our salvation, that the most ignorant and simple may understand it, and that oftentimes better then many learned; whose presumption of their science seeking subtile and curious interpretations in the simple words of our Saviour, beyond the purity and sincerity of his intentions, are by his just judgement deprived of the true meaning of the same.

As the Sonne of God himself saith in those words; Mat. 11.26. I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: tis so, Father, because such hath been thy good pleasure.

And be assured, no man how ignorant soever, (providing he hath common sence) shall ever reade the holy Scripture with the spi­rit of simplicitie, and a mind onely desirous to seek the way and means of salvation; but the holy Spirit who hath indited the same, will give him with a singular consolation and satisfaction, an easie and clear knowledge of all things necessary to salvation.

But if any passages somewhat hard be found, (which is very rare in the Evangelists) they may be passed over, as not absolute­ly necessary, or rather for greater satisfaction, the opinion of lear­ned men may be asked about it: nor must we marvell, if sometimes we find diversity in their explications, for being matters not ab­solutely necessary, nor touching the essence of Faith, the contro­versie in such points is not of great importance.

But to say, that we must instruct all, and not read it for fear of mistaking some things, is a meer invention of the Romish Church, or rather of the Bishop of Rome, who desiring to establish many articles of Faith, to maintain his authority, and the greatnesse & riches of his estate, and Clergy; and seeing nothing clear in the holy Scripture to authorize his doctrine, hath gone about to make Christians beleeve that the Scriptures were obscure, and that it belongs to him onely to declare their true meaning, and determine that which belongeth, or belongeth not to faith, and that they ought not so much as once presume to read them.

Further, he hath straightly forbidden them under pain of A­nathema, and an eternall curse, fearing lest the people coming once to read them, should there find the condemnation of his false doctrine; and the more prohibitions there are, the more al­so is the gain and profit he maketh thereby, upon those who de­sire a dispensation: and verily it seemeth that the doctrine of the [Page 12] Romish Church aimeth onely at greatnesse and profit; so was the doctrine of indulgencies, purgatory, invocation of Saints, and confession founded, with others the like, which we shall ex­plain more amply hereafter.

Furthermore, they say the Scripture is a dumb rule, and there­fore insufficient to be Judge, (which is a great injury done to the word of God, and against both reason and practise) for although the Kings edicts be in paper, and have no voice, notwithstanding they have as great power amongst the good subjects, as if they were pronounced out of the Kings mouth, and there is no man of understanding, who will esteem them lesse for that, to be suffici­ent rules and judges for matters contained therein.

When God commandeth to have no other gods but him, nor to have no strange gods before his face; is this a dumbe rule? and hath it not as great power as when God pronounced it to the Prophet Moses upon Mount Sinai? certainly a law hath as much or more force being put in writing, and signed with the Kings hand, or his Secretaries; as if it were pronounced out of his mouth: and if the King write or pronounce an act, it is ever the same act, and hath the like force.

It is therefore wrongfully, and without reason they tax the word of God, as an insufficient rule or judge, because it is onely written: for it hath the same power and force, as if God did pro­nounce it every day from his mouth; and so ought we to receive and respect it. Now let us see if the commandment not to reade the Scriptures, be just or not; for the consideration thereof is of great importance.

CHAP. IV.

A Malefactour who knoweth his fact to be condemned by the law, apprehendeth nothing more, than that the Judge cast his eye upon that Law, wherein he knoweth his condemnation [Page 13] to be written; so I perceive that the Pope seeing there is nothing that condemns his doctrine so much as the holy Scripture, and the word of God, feareth nothing more than that this Scripture come to be knowne and considered; for which cause he hath done all he was able, and planted his fiercest Batteries to hinder the reading thereof.

And in the last generall Councell at Trent, where many Canons were made concerning bad and dangerous Books, and many claus­ses and degrees of those Books, the holy Scripture is placed in the first clausse, and in the first Chapter, as one of the most pernicious and dangerous Books in the world; and by those Canons they who shall reade it in the vulgar tongue, must incurre as great and greater malediction and Anathema, as those who should kill their father and mother, or reade the Alkoran, or the most wicked, fil­thy, and detestable Booke in the world; for a simple Priest or a Bishop can absolve a man from excōmunication for other things, but to read the Bible in a vulgar tongue (that is, in English, French, Spanish, or Dutch) there is none except the Pope himselfe, or his Deputy can absolve him; and to have it in his house, or to reade it, in Spaine, Italy, or where the Inquisition reigneth, is a fact that deserveth burning; and the permission can be given by none but by the Pope; so neither the Priests, nor Doctors of the Universi­ties, nor all the Bishops of the world, who call themselves the suc­cessours of the Apostles, nor the Cardinalls of Rome themselves have power to reade the Scriptures, and give License to others; there is but one in the world, to wit, the Pope, who hath that power, because he holdeth that none but himselfe in the world can understand it well, and know the meaning of it: this seemeth to me a strange policy.

Now because the Pope, who is but a man, and is thought ordi­narily to be inclined to his pleasures, as much as any man in the world, will not be troubled with those who aske License to reade the Scriptures, he hath appointed at Rome a certaine company of Cardinalls, called the Congregation of Cardinalls in matters of faith, to whom he hath given permission to reade it, and power to give License to those who aske, and whom they shall thinke capa­ble through the whole world.

So those of France, Spaine, England, Hungary, and Poland, yea even of the East and West Indies, who would have License to reade the Scriptures, must (according to the Canon of that Councell) [Page 14] write or send to Rome, either by themselves, or by exchange, and obtaine License in writing (for that condition is expressed in the Prohibition, and I my selfe had it in that sort;) which doubtlesse cannot be had in remote Countryes, without great paines, char­ges, and time; so that by this means, the poore (though they were the most capable and judicious, the most zealous and affectionate Christians in the world) are deprived of reading the Word of God (it may be for ever) in the Romish Church.

I know indeed a great many Bishops in that Church scorne that prohibition, as altogether unjust and ridiculous, and calling them­selves the successors of the Apostles, thinke they have sufficient au­thoritie by their office and dignitie to reade the Scriptures, and to give license to those of their Diocesse whom they esteeme capable without sending to the Pope, whom many among them hold one­ly for their equall. But such is the order of that Councell held by them to be generall, and called most holy, and hath been confir­med since, and made stricter by an expresse Bull; such is also the practise of all the Orders, and the resolution of their Canonists, and the absolute will of the Bishop of Rome; so that if he be uni­versall Bishop, and have power to command over all Christians (as they affirme in the Romish Church) this ought to have place and be obeyed by the Papists, under paine of eternall damnation and Anathema.

This is also so exactly observed almost every where among them, that hardly shall a Bible be found in an hundred houses; yea there are many Priests and Pastors, in whose houses it is not to be seene (& it may be was never seen) and who have never read it. I say not onely not wholly, but who have never read one whole Chapter, if it be not (perchance) in their Brevier, or in the Booke of the Masse, or other Books, where some little parcells may be found.

If there be any Christians found who reade it in the vulgar tongue, which they understand best; besides the curses and Ana­themaes that are thundred against them by the Romish Church, they are imprisoned and in danger of death, where the Inquisiti­on is in force, and are accounted commonly every where as here­tickes, or people who have an evill opinion of the Church, al­though it were an impression and translation approved by them­selves.

Thence out of all question doth proceed that great ignorance which is to be seen amongst the people in the Church of Rome, [Page 15] there not being ten amongst an hundred instructed sufficiently to salvation, or that can give a sufficient reason of their beliefe; I say even according to the doctrine of their own Church.

This is specially to be seen in the Countrey Parishes, and in ma­ny Cities also, where though there be more frequent preaching, the Communion and confession be oftner haunted, yet the people are nothing the better instructed in the faith for all that; nor know they sufficiently that which concerneth their salvation; this de­fect can be imputed to no other cause, but the forbidding the read­ing of the Scriptures, which is the Booke of life, appointed by God for the instruction and consolation of the faithfull; for how­soever they make many Catechismes, and the Preachers endea­vour often to instruct the people in their beliefe; they are but lit­tle the wiser, or better instructed for all that; for they nourish them not with the Book of life, to wit, the Word of God, which is the true bread of the faithfull, instituted by God for their in­struction and comfort.

Where on the contrary in the Churches of the reformed Reli­gion, there is not one almost but he can give a reason of his be­liefe, if he have any judgement, and is instructed in the faith; though often they cannot reade, but have onely heard the Scrip­ture read; and you shall finde in many places an infinite number of simple and ignorant people in humane learning, who know the Bible a great deale better than many great Bishops in Popish Uni­versities, and famous Preachers among them; which I protest I have often seen with great admiration, as did many others also, to the great confusion (questionlesse) of the Romish Church, what ever they can alledge.

As for my part, I confesse I could never finde any sufficient rea­son in that prohibition for reading the Scriptures; for if the Scrip­ture we call the Old Testament, is the same Word of God that was left unto us by Moses, by the Prophets, and servants of God (as is most certaine) I see nothing more common in that Word than straight commands to reade, heare, meditate, ruminate and observe the same, to write it upon the posts of our houses, and carry it tyed to our fingers; that is, to have it continually before our eyes, and in our hearts: I should make too large a volume, contrary to my intention, if I should cite all the passages which are clearly to be seen in it to this effect: peruse but the Bookes of Deuteronomy, and Numbers, the Proverbs of Salomon, the Psalmes of David, and [Page 16] divers of the Prophets. All those commandements and exhorta­tions are given to all men, as well the learned as the ignorant, the poore as the rich, which cannot be understood of the Bible onely in a strange tongue, but in a language that is best understood of e­very one (which is the vulgar.)

That which is said of the old Testament, may be more easily proved of the New, which is as the last Will Christ Jesus our Fa­ther hath left us as his children; by which we must know his in­tentions, and that which he desireth us to doe to become worthy children of so good a Father, and to possesse the inheritance he hath purchased for us through his merits and bloud.

Is there any man of judgement in the world, who can beleeve that he hath left us his Commandements, last Will and intentions, as altogether needfull to salvation, and not suffer us to reade the same; and that there was but one man in the world (to wit, the Pope) who had power to reade and explaine the same to others? Where is that so important prohibition set downe? Where is it so spoken? have not we as much part in the inheritance of Christ Jesus, as our Father the Pope? By what right should Christians be deprived of the reading of the will and intentions of their Father? the will of God and his holy Commandments, which they ought to know and doe under paine of eternall damnation; Is there any power or authoritie under heaven that can hinder them? seeing God enjoyneth and commandeth the same, the thing being of so great importance to them, that none can be answerable for them in the day of Judgement? Is there any power on earth that can dispence them? No, no, this prohibition is altogether unjust, and against both reason and the will of God.

Yes, but some will say, the intentions of God, his Testament, and the holy Scripture are made knowne to Christians by the ser­mons which they call commonly the Word of God; It is true, the preaching of the servants of God, and Orthodox Preachers, are highly to be esteemed; for they may learne and profit much there­by; but there is great difference betwixt a mans and the Word of God; because the Word of God is altogether divine and holy, and the infallible truth, of which we cannot doubt; and the Ser­mons of Preachers, howsoever they be called the Word of God, are not (to speak properly) the Word of God, except onely that which is simply produced out of the holy Scripture, the rest are onely humane words, subject to faults and defects, to passions and [Page 17] errors (especially in the Romish Church) where many among them cite oftner Plato, Seneca, Plutarch, or some other, than they doe the holy Scriptures; and if they cite them, it is so far from the true meaning thereof, that they may rather be tearmed pro­phane, than piously cited and sincerely explained.

Finally, it is to deceive Christians, to make them beleeve that Sermons should serve them in place of reading the holy Scrip­tures; the Word of God is filled with a better spirit, than all the best Sermons in the world; for there it is the holy Spirit, who speaketh to us, whereof we ought not to doubt, nor can we enter into any suspition of deception; but Sermons being onely the words of men, instituted to instruct and stirre us up to God, wee ought indeed to respect them much, and heare them willingly; but we are not obliged to heare and receive them with so great respect as the holy Scriptures; and we ought also to examine and confer them with the Scriptures; as did those Noble Bereans, ha­ving heard S ^t Paul preaching, to see if that which he said unto them was conformable to the Word of God, as it is set downe Act. 17.11. neither did S ^t Paul, nor S ^t Luke, Act. 17.11. nor any other ever blame them for that action.

And our Saviour himselfe reproaching the Jewes, that being sent from God his Father, they would neither receive him, nor be­leeve in him, saith to them, Search the Scriptures, Ioh. 5.39. for in them yee thinke to have eternall life, for they are they which testifie of me.

And in the History of poore Lazarus and the wicked rich man, is written in S ^t Luke chap. 16. Luk. 16.28. when this damned wretch desired that God would shew miracles and raise some from the dead to convert his brethren: God who is understood by Father Abra­ham, did he not answer? They have Moses and the Prophets, let them harken to them; that is, let them reade and see what they say; for Moses and the Prophets were already dead, and could not speake but by their Bookes.

S ^t John the Evangelist having written the Apocalyps, which is the most obscure and difficile Booke of all the Scripture, in the opi­nion of all the learned; whereof S ^t Jerome saith, that it containes as many mysteries as words; yet S ^t John who writ it forbiddeth not the reading thereof to Christians, nor saith that none but the Pope of Rome, or the Bishops and Doctors have power and pre­sumption to reade it, but stirreth up every one to reade it, and pro­claimeth a blessing upon all those that reade it, by those words; [Page 18] Blessed is he that readeth, Apoc. 1.2. and they that heare the words of this Pro­phesie, and keepe the things that are written therein, Apoc. 1.2. When Philip went out of Jerusalem by the commandement of the Lord, Act. 8.27. to goe for Gaza, he did meet with the Eunuch of the Queene of Ethiopia, who being a man that sought the Kingdome of God, did reade the old Testament; the Apostle did not reprove him for reading the Scripture, but explained to him a Prophesie of Isaiah, that was difficile to be understood; and that reading was a means and helpe to finde true faith, and to embrace Christian Religion. In the time then of Jesus Christ and his Apostles, the reading of the holy Scripture was not forbidden, neither was it thought to be pernicious.

The Romish Church commendeth also S ^t Cecill whose feast they keep as of a great Virgin and Martyr, for carrying continu­ally in her bosome the Books of the Evangelists; and they hold she lived in the times of S ^t Clement, who is esteemed one of the first Bishops of Rome, after the death of S ^t Peter: The Scriptures then were not as yet prohibited, nor the reading of the same thought pernicious, or dangerous to the simple sort; for she was but a sim­ple young damsell, brought up in Paganisme.

As we reade of S ^t Jerome, who lived about three hundred yeares after, that he did recommend nothing to Paula and Eustochium, Mother and daughter, both great Romane Dames, so much as the assiduous reading of the holy Scriptures, and that it should be their most ordinary study and frequent meditations.

By these and an infinite of other examples, which I might al­ledge, if I feared not tediousnesse, we see that the reading of the Scripture was permitted, yea, recommended and laudable in Chri­stians, and that neither by Christ Jesus, nor his Apostles, nor the Romish Church in those times, was it thought to be pernicious.

None will say, that the Gentiles, Jewes, and Christians of those times were of greater judgement than those of our times, or that they were more capable to read the holy Scriptures, and the most difficile Prophesies; for that should be ridiculous.

Neither dare any one say, that the Prophets and Apostles, and Jesus Christ himselfe, or the first Pastours of those times, had not as much and more understanding, than the Pope, or the Church of Rome in our time; and yet they did not conceive that some would abuse such reading; for that should be a great impietie, notwith­standing this must be the inference from such a prohibition.

[Page 19]But to speake truth, it appeareth to be no other thing, but a policy and malicious subtiltie of the Romish Church, for the pre­sent too much corrupted, or rather from those who governe the same, for feare that the people reading the holy Scriptures, per­ceive the errours and falsenesse of the doctrine therein preached, seeing so little conformitie in it with the Word of God.

And truly, according to the Maxime of policy, and for the con­servation and upholding of their doctrine, they have as great rea­son as Mahomet had to destroy all the Universities and Colledges of learning within the reach of his authoritie; for my part, I doe not remember to have seene any Christians, who have not in read­ing the holy Scriptures, faln soon to an infinite number of doubts, about the beliefe of the Romish Church; it being almost impossible to be otherwise: and as black is never better seen, than when it is brought neere to white in the light, so the lies and false doctrine being confronted and placed by the truth, cannot but appeare im­mediately.

And there are but few learned men, who perceive not this cleere­ly enough; but being interessed in that party, and being bound to it with humane cords and bands, they strive to dissemble the same, that they may conserve their goods and dignities, and by the spi­rit of pusillanimitie or avarice, endeavour to suffocate and tread underfoot the prickings & motions caused by the truth; but bles­sed are they, whom neither wealth, nor honours, nor any worldly or humane consideration, hinder to come to Christ, and who em­brace his holy doctrine; and can say with S ^t Paul, Phil. 3.8. Phil. 3.8. I ac­count all things but losse for the excellency of the knowledge of Christ my Saviour.

Since then (courteous Reader) the reading of the holy Scrip­tures is of such vertue, that it discovereth the lies, and is so much recommended to us by God the Father, who hath spoken to us by his Prophets and servants, and by his Sonne Jesus Christ, who hath preached it to us from his owne mouth, and by the holy Spi­rit, who hath charged us therewith by his Apostles and Evange­lists; be in love with it, reade it againe and againe, without wea­rinesse. Let no power nor authoritie in the world, no prohibition of any whosoever, hinder you from the reading of it; for it being against the will and intention of God, there is no power nor au­thoritie in the earth can binde us from it.

On the contrary, God who commandeth it, must rather be o­beyed, [Page 20] than all the Popes that forbid it, although they were uni­versall Pastours, as they falsely brag themselves to be; and un­doubtedly, it is a great sin to neglect and set at naught the com­mandements of our God in that point, to obey man; and there­fore I exhort you againe to read the holy Scriptures couragiously and often, to have them continually before your eyes, to compare the whole doctrine of our salvation with them, and hold them for a sure rule of all truth, to meditate and ruminate them uncessantly, and obey the holy Spirit, who preacheth to us therein; for I doubt not but yee may reape great profit for your soules, necessary in­struction for your salvation, and a singular consolation.

And because that some one (by Gods punishment and just judge­ment) abusing the same, finds death instead of life, is that a suffi­cient reason to deprive others thereof, & forbid the reading of it? Because the Sunne, the fire, or the water, occasions sometimes great damage to certain persons, ought the use thereof be forbid­den to all men therefore as most dangerous? some there are who abuse both the Sacraments and the bounty of God, yet no man will judge them so pernicious, and of so dangerous consequence, that they ought to be abstained from; and the Popes prohibition is grounded upon a too frivolous weak and ridiculous reason, to have any weight or authoritie in the judgements of the wiser: Neither is there any who doe not sufficiently see it to be meerly a humane and a politique invention, to conserve a false doctrine and an usurped jurisdiction, if he will but strictly remarke it, as God hath given mee grace to doe.

CHAP. V.

THe Romish Church finding her selfe but weakly sustained by the Scriptures, and not being able to maintaine her doctrine by the written Word of God, hath be thought of an unwritten word called Tradition, making it of the same power with the ho­ly Scriptures, and is therefore called Divine Tradition, and Apo­stolique, and not humane; which seemed to me a brave field to lay open all her fancies.

[Page 21]Now the rule and way of the Romish Church to know and de­clare those Apostolique Traditions, is this; When the beginning and originall of any doctrine or Ecclesiasticall ceremony is not knowne, neither exactly by whom, or in what yeare it was insti­tuted, since the time of Jesus Christ and his Apostles, it is holden amongst them of Divine and Apostolique Tradition. As for exam­ple, because it is not certainly knowne, who was the first that in­vented holy-water, and imployed it in Baptisme, and to other u­ses; it is esteemed to come from Christ Jesus and his Apostles, al­though it appeare sufficiently from the holy Scripture, that Christ and his Apostles did never use that ceremony, but onely baptized with pure and naturall water.

So because it is not knowne who it was that first did pray to the Saints, that doctrine is said to be of Apostolique and divine Tradition, and to come from Christ and his Apostles, although it appeare not in any place of Scripture, that ever any Apostle did pray to the Saints that were before them, or recommended it to us, but the contrary; and so of the rest of their Traditions.

Is not this a fine rule and prety invention? whereon to ground an infinite number of divine and Apostolique Traditions; for, Printing not being in use but within this two or three hundred yeares, there were but few things written before that, and that sel­dome, to be left to posteritie; and that which was written, for the most part, dyed and vanished by the death of the Author, or short­ly after, for not being transcribed: as it is with a great number of particular writings, especially if they doe not concerne temporall things.

So that in so many ages an infinite number of things, ceremo­nies, doctrines, and errors, have been invented in the worship of God by the superstition, vanitie, and presumption of some parti­cular men, of which now it is impossible to know the originall and first Author; either because it was never written by any, or if it hath been written, the writings have been lost; if therefore all those things must be esteemed divine and Apostolique, out of que­stion there will be a numberles number of divine and Apostolique Traditions. And upon these considerations, I marveiled no more at the great number of Traditions, that are in the Romish Church; which I can assure you to be such, that if they were all redacted to one volume, it would assuredly be greater than all the books of the Bible; for their number is almog infinite, and not certainly [Page 22] known to this day, the number yet not being perfect; and hardly is there any generall Councells, in which some one or more new ones are not discovered.

Those of the Romish Church, who will not admit nor acknow­ledge the Scripture as Judge of faith, strive neverthelesse to serve themselves with it the best they can, to confirme their doctrine. But (I pray you) with what reason in the point of Traditions?

To prove that the holy Scripture is not a sufficient rule of faith, and that we must have recourse to a word not written, which they call Tradition, 1 Thes. 2.15. they alledge this of S ^t Paul, Wherefore my Brethren, be yee stedfast and hold fast the Traditions which yee have learned ei­ther by word or by our Epistle. Thence they inferre that S ^t Paul had preached many things to the Thessalonians, which he had not writ­ten to them in his Letters, and therefore wee must beleeve more things than those which are written.

We ingeniously confesse, that the whole doctrine of salvation, and that which S ^t Paul might have preached to the Thessalonians, is not in these two little Epistles; and affirme that we must beleeve more things than those which are conteined in them; but thence it will not follow, that that which S ^t Paul had preached to the Thessalonians, of the necessitie of faith and salvation, is not contei­ned in the Old and New Testament; for there is great difference betwixt the two little Epistles to the Thessalonians, and all the rest of the holy Scripture; and the consequence is very bad, as every one may judge.

Besides, when S ^t Paul saith, Keep the Traditions, it will no more follow, that by this word Traditions, an unwritten word ought necessarily to be understood; and that besides the written word of God, there is yet an unwritten word, equall in authoritie to the o­ther; for, by the word Tradition, may be understood, that which is given and left either by word or writing, and not necessarily some word not written; for the holy Scripture is also a tradition, that is, a doctrine which hath been left us.

And although wee should grant that S ^t Paul had preached to the Thessalonians, many things which are not written in the holy Scriptures, and exhorted them to keepe them, it will therefore not follow, that he did exhort them to keep all those Traditions as ne­cessary to salvation; for there are none who will not confesse that S ^t. Paul might have preached and said many things which were not absolutely necessary to salvation, nor faith, but onely conve­nient [Page 23] and helpfull; as our Saviour did in his preaching; and al­though our Saviour should give us charge to remember them all, and keepe them, he doth not therefore meane that wee should be equally obliged to keep them all, and that wee should keep them otherwise, and in another fashion, than he gave them to us, that is, the Articles of faith, as Articles of faith, and necessary to salvation; the Commandements as Commandements, the examples and pa­rables, as such things; essentiall to faith, as essentiall; the ceremo­ny and things accidentall as such: and it is a very bad consequence, drawne by the Romish Church, that because S ^t Paul exhorteth the Thessalonians to keep the Traditions, he commandeth us all to beleeve and keep them, as pertaining to faith, and of equall autho­ritie with the Scripture; a word not written, and Traditions meerly humane, as divine Traditions, and chiefly all the Traditi­ons of the Romish Church, which are almost without number.

And mark that in all ages this hath been the malice of here­ticks, to have recourse to Traditions, when the Scriptures faile them: Tertull. de Monog. cap. 2. Joh. 16.12. Bellarm. lib. 5. de verbo Dei. so Tertullian being become hereticall in his Booke de Mo­nogania, cap. 2. maintaineth the heresie of Montanus, by those words of our Saviour; I have yet many things to say unto you, but yee cannot beare them now. Which is the passage Bellarmine citeth for Traditions, cap. 5. of his Book of the unwritten Word; and yet it appeareth by the following verse, that our Saviour by those things which they cannot for the present beare, meant the things which are to come; as the prophesies concerning the things which were to fall out, which are to be seen in the Epistles of the Apostles, and in the Revelation of S ^t John, and such like things, and not any doctrines of faith.

Irenaeus in the second chap. of his third Book, saith, Irenaeus cap. 2. lib. 3. that when any did convince the hereticks with Scripture, they began to ac­cuse the Scripture; saying, that the truth could not be found in the Scripture, by those who knew not the Tradition; because it was not given in writing, but onely spoken verbally.

Now this is practised by the Romish Church more than by any sect that hath ever yet been, because seeing Scripture doth faile her to maintaine her tyranny and innumerable superstitious policies, she hath invented a word not written, which shee calleth Traditi­ons, equalling their authoritie with the holy Scriptures; and those Traditions are invented and augmented from time to time, accor­ding to the will and fancy of the Popes; for some of them have [Page 24] invented the Masse, and some other ceremonies; and one or other of them have now and then added to them, or taken from, aug­mented or diminished the same; some of them have invented Pur­gatory, others Indulgences, some the invocation of Saints, others the reliques; some the Communion under one kinde, and yet to this day their number is not perfect, neither is it yet known to the Romish Church, that which our Saviour preached as necessary to faith and salvation; for as there were new Articles of faith made in the Councell of Trent, which was the last generall Councell a­mongst them, (as that of justification and originall sin;) so doe they hope to make yet more in the next Councell; as (it may be) of the conception of the Virgin Mary, of predestination with or without merits, or some others.

Here is another objection those of the Romish Church thinke to be of great force, and which I my selfe have often used, dispu­ting against those of the Romish Religion, pretending thereby to prove the necessitie of Traditions, and to referre our selves to the Church; for (say they) who gave you the holy Scripture but the Tradition? and whence know yee the Canonicall Books, from those that are not Canonicall, but by the determination and tra­dition of the Church?

It is true that every particular man receiveth the holy Scripture from the Church he liveth in, whether it be a pure or impure Church; so the Apostles had received from the Priests and Scribes, enemies of Jesus Christ, the books of the old Testament; but in that the Church doth onely the office of a Witnesse and not of a Judge, it onely witnesseth that those Books are holy and Canoni­call, but it judgeth not them to be holy, nor giveth them any au­thoritie; and the Tradition of the Church, witnessing those books to be divine and holy, is onely a protestation of her subjection to the Scripture, and not an usurpation of her authoritie, above the written word of God. He who sheweth the King to a stranger, is not therefore above the King, nor giveth he any authoritie to the King: and a Book-seller shewing to a buyer the Book of the Sta­tutes of the Kingdome, doth not for that authorise those Statutes: and some man may receive the holy Scriptures from the Church, and afterwards use it to condemne the same Church.

And as the testimony of innumerable eyes and eares, seeing the lightnings, and hearing the thunder, maketh us say, that it thun­dreth and lightneth; so the testimony of innumerable Churches, [Page 25] assuring us that the holy Scriptures are from God, cause us to give an assent to them as divine.

Where it is to be noted, that as for the Books of the New Testa­ment, wee ought to take the testimony of the Churches under the New Testament; so for the Books of the old Testament, we ought to follow the judgement of the Churches of those times, and refer our selves to their testimony, without making them for that Jud­ges of the controversie. Nor doth it appertaine to him who is to be judged by the holy Scripture, and the word of God, to make himselfe Judge of that word of God; so it is a great impertinen­cy, to inferre from this objection, the necessitie of Traditions to be of the same vertue with the pure word of God.

CHAP. VI.

VVE have seen the testimonies of the holy Scripture, and the reasons they of the Romish Church bring to establish the doctrine of Traditions. Now let us see the testimonies of the same Scripture, which the Orthodox and reformed Church alledge to condemne those Traditions, and consider which of them are of greatest strength. As for mee having maturely considered the pas­sages, I cannot see how their force can be eluded, or rather that men yeeld not to their cleernesse.

The Prophet Moses saith to the people of God, Deut. 12.13. Deut. 12.13. Yee shall doe that which I command you before the Lord, neither ad­ding nor diminishing there from: and more cleerly in Chap. 12. Yee shall adde nothing to the word which I command you, nor take nothing from it: and Salomon in his Proverbs saith, Pro. 30.6. Adde thou nothing unto his word, least he reprove thee, and thou be found a lyar. Which being not deniable, but that it is said of the Church, what doth the Scripture thereby, but condemne most cleerly the Traditions which are questionlesse new inventions added to the holy Scrip­ture?

For my part, after I began to consider attentively the words of the Apostle S ^t Paul on this subject, I could never see how those of the Romish Church, can maintaine the doctrine of their Traditi­ons, as pertaining to faith, and equall in authoritie to the holy [Page 26] Scriptures. Gal. 1.8. Mark I pray you with me those words, Gal. 1.8. If we our selves, or any Angel from heaven, preach to you any other Gospel than that which hath been preached unto you, let him be accur­sed. Note these words, Let him be accursed, which are of no small importance, and observe the word besides, Praeterquam quod, (is in the vulgar translation of S ^t Jerome,) which is more fully expressed by the word besides, than by the word otherwise, as it is in some cor­rupted impressions; and above all, note, that he saith not against, but besides, Praeterquam quod. Now what I pray you are all the tra­ditions of the Romish Church, but doctrine and things besides the Word of God? Besides that which S ^t Paul, and Christ Jesus, and the other Apostles did preach; yea, even contrary; for all doctrine taught as necessary to faith out of the Scripture, is also contrary unto the Scripture, seeing it is against the prohibition, to adde to the Word of God; Mat. 15.9. and God condemneth them who teach for do­ctrine of faith, the doctrine and commandements of men.

And mark that Christ Jesus in this chap. of S ^t Matthew, did specially condemne the Pharisees, because they transgressed the commandements of God by their traditions: and what I pray you were those traditions? they were not things expresly forbidden in the law of God, but simple additions and willing devotions, with­out the word of God, and which outwardly smelled of nothing but devotion, puritie, and holinesse; as to fast three times a week; to wash the cups & the platters, to tithe Mint and Annise, to make conscience to heal any sick man on the Sabbath day, to make long prayers, to abstaine from certaine meats, and that not through a conceit that those things were polluted, but through a willing de­votion and humilitie of spirit, or through a desire to mortifie the flesh; but because those things were taught as being of equall au­thoritie with the doctrine of faith, that is the cause wherefore they are condemned by the Son of God, as contrary to his holy Word.

There is no doubt, but by this passage of the Apostle S ^t Paul we cited before, are also condemned all the Traditions of the Romish Church, which are taught and preached to be of equall authoritie with the holy Scriptures, which truely are besides the Word of God, and the Gospel that was preached by our Saviour and his Disciples; for how cometh it to passe, that they should have prea­ched so many things pertaining to faith and salvation? and never speak any thing of them in any of their Books, nor in the acts of [Page 27] the Apostles, which is the History of the most remarkable actions and Sermons of the Apostles, for more than twenty yeares; see if there be any thing spoken there of the invocation of Saints, of In­dulgencies, Purgatory, prayer for the dead, of the Communion under one kinde, or of the rest: and if those and the like things be not in the holy Scriptures, they are besides the Word of God, and consequently, he that preacheth them is accursed and Anathema, and they are not to be received as pertaining to faith.

And to shew that the Traditions which the Church of Rome teacheth as Articles of faith, doe not come from Christ Jesus, and his Apostles, nor cannot be said to be Apostolique nor divine, but papall and humane, (to say no worse) there is almost none of them the history of that Church sheweth not by what Pope or Bishop they were invented, and at what time they had their beginning: Baro. An­nal. Eccle. Gualter. Chronol. Durant: de ritib. see the Authors who handle the same, least I should be too prolix in this matter, being desirous to lay open another of not much lesse importance.

CHAP. VII.

THose of the Romish Church to authorise their Traditions, which are besides, nay contrary to the Word of God, send us to the Fathers, as to other Judges, to determine our differences, whose doctrine they affirme to be conformable to that which they teach.

Certainly, I have thought Antiquitie in it selfe to be very vene­rable and worthy to be respected, especially the Fathers, whose grave and learned Books, deserve praise of all good spirits, prin­cipally if their doctrine be conformable to the Word of God, which is the sole infallible rule of all good doctrine.

And to speak truly, I finde that the Fathers of the first ages con­demne in a number of places so manifestly the errors and supersti­tious doctrines of the Romish Church, that I have marvailed of­tentimes, how they can have the boldnesse to alledge them in their favour. It is true, that as in the time of S ^t Paul, the mystery of iniquitie was already working, so it is not to be marveiled that [Page 26] [...] [Page 27] [...] [Page 28] they being men, some things have now and then insensibly crept into the writings of some of them, which were not altogether so pure, and seeme somewhat to incline to superstitions, which by lit­tle and little insinuated themselves into the Church.

But I beleeve that though all their Books should seeme mani­festly to contradict the faith of the Reformed Churches, wee are not obliged to receive them as our Judges, neither as irreprocha­ble Witnesses; and howsoever I esteeme highly of the Authours, yet wee cannot ground any Article of faith upon their Writings, but so far as wee finde them to conforme to the Word of God, which is the toucstone of all truth, neither are wee bound to have recourse to them any wayes.

For if we were obliged to have recourse to them, and receive them for Judges of our faith, that were to bring our faith and the point of our salvation in an impossibilitie (at least morall) be­cause all Christians should be obliged to have them, and to have them all, or the most part, (which is not possible, but to the richer sort,) and having them they should be obliged to reade them al­most all, and that wholy, to the end they might compare one with another, and see if they agree one with another in the same do­ctrine, and if they be conformable to themselves every where; and so none but those who had great leasure could reade them; and being almost all of them either in Latine, or Greeke, or other strange tongue, & but few of them in vulgar tongues, what should they doe who understand neither Latine nor Greeke?

There would be none then but the richer, and learneder, and those who had no other imployment but to reade, could be assu­red of their faith, and so all others should be without faith and knowledge of those things which concerne their salvation, and consequently, in a manifest way of perdition by their ignorance. Notwithstanding our Saviour his coming was to teach the poore as well as the rich, the ignorant as the learned, the Merchants and Tradesmen as well as those who are not so much imployed.

Besides, it is impossible to build upon their Writings, any beliefe of faith; for, as Printing was not in their time, but onely two or three hundred yeares since, those who have written in the Primi­tive Church, even to our time, since our Saviour (which hath been thirteen or fourteen hundred yeares) have left us nothing but Ma­nuscripts, which behooved to be transcribed, that they might be dispersed. Now there is no man who will not confesse, that the [Page 29] Originals and first Manuscripts written or at least revised and cor­rected by the Fathers which composed them, have been seen but of a few, and little or nothing of them all is to be found at this time, nor was found when Printing did begin, they being either lost or consumed by fire, or time, or by the Wormes, or a multitude of o­ther accidents, which we see doth eat and consume the very stones and Iron.

Now those first Manuscripts have been copied out by divers Writers, and that from hand to hand, from time to time, to be dispersed and preserved from age to age, and run over Kingdoms: and after a multitude of Transcriptions, passed (by example) since our Saviours time to us, how many faults, and what altera­tion have been made in those Books, and in the doctrine of those Fathers? for there is no man almost how able soever, who can brag that he can transcribe a sheet of paper, without committing some one or more faults: how many will there be then in a great Volume, as one of S ^t Augustins, or S ^t Chrysostoms?

And as those Clerks or Transcribers, who were called Amanu­enses, were for the most part mercenary, and did all for money, and profit, living by that trade; it is likely they took not much care, but thought onely upon a quick dispatch, that they might gaine the more; and when they found any thing that seemed a fault to them, whether it was really so or not, they changed and corrected it according to their minde, and passion; it faring with faults as with balls of snow, which the more they are rolled, grow the bigger; so far was their faults to be lesned by their Wri­ters, thav they were rather augmented and multiplied, the old con­tinuing or rather growing worse, and daily more new ones being made; so that some little time after, it might be said of every Book, that it was (in a manner) no more the same Book, but altogether another, being so much changed and altered.

And the Romish Church growing in power and authoritie, when shee found any thing in those Books contrary to her do­ctrine, and the increase of her greatnesse, or against her designes and intentions, shee did condemne the same as falsified and falsly attributed to the Fathers, and correct it after her own minde and fancy; and when Printing was come in use, shee made choice of that which was most conformable to her doctrine, or rather moulding and forming it by her agents and supporters to her own minde, caused it so to be printed, suppressing and forbidding [Page 30] other Copies, as spurious and corrupted (said they) by some heretiques or malicious people, or falsly attributed to their Au­thors; and so who can now say in the world certainly, that the writings fathered upon Irenaeus, Cyrillus, Augustin, and other an­cient Fathers, are the true and genuine Writings of those Fathers, not falsified or supposed.

And if it hath been so hard a matter to preserve the holy Scrip­ture, (which is but a little Book in comparison of those others) in its purity through so many ages, when Printing was not in use; What can we say of those great Volumes which were not in so great request, nor so much respected? and where the change and alteration was not of so great importance, to care so much, but where every one took often the authoritie to change, according to his fancy, and accommodate the Father to his minde, to authorise his beliefe.

I think there is no man of good judgement in the world, who seeth not cleerly the force and power of this so manifest truth, and that it is impossible to ground any certaine beliefe (such as that of faith ought to be) upon so uncertaine grounds. Besides that, though they were most certaine, yet being men subject to mis­takes and errours, wee were not obliged to make their opinions our Judges, if they be not conformable to the Word of God, which is the rule of all truth.

For which cause I shall not strive in this Booke to alledge many passages of Fathers, but onely shew my opinion, grounded upon strong reasons, and upon the vertue of the Scripture; My intenti­on not being to make a great Volume, but onely a little Book, of small cost, and little time and paines, both for my selfe and the Reader.

CHAP. VIII.

AS I have ever beleeved, that the chiefe and most important point among all the controversies betwixt the Catholique [Page 31] reformed and the Romish Church, is that of the Primacy of the Pope, and whether he be Vicar of Christ Jesus on earth, universall and generall Bishop over all Christians, and be head and superiour of the Catholique Church. So it was the first motive of my con­version, and that which I esteemed to have most need to be well considered and examined, as being the ground of all the Romish beliefe, which once over-turned, shee must of necessitie fall to the ground.

And howsoever there be many other points of great impor­tance, this neverthelesse is as the Center, where all the rest do meet, and the axletree on which they all move, and the foundation that upholdeth them, because that whatsoever point of faith or Scrip­ture is in controversie, those of the Romish Church will have none but the Church for Judge, or (as I have shewed) the Pope, saying he is Vicar of Christ Jesus, and head of the universall Church, and consequently sole Judge in matters of faith.

And being the Pope of Rome pretendeth this authoritie, onely so far as he vaunteth himselfe to be successour of S ^t Peter, to whom he saith that Christ Jesus hath given this power. I have diligently examined the question, to see what reason and ground the Doctors of the Romish Church have to maintaine the same; and howsoe­ver, they reject the Scripture, and will not admit it to be Judge of controversie; they are neverthelesse, necessitated to have recourse to it, and receive it for Judge in this point; For the question being of the Pope, he must not be Judge and party, and it would be an insufferable impertinency to goe about to prove the Pope by the Pope, and maintaine that he is head of the Church, because maintaineth he and affirmeth it; he must then of necessitie declare and produce his other titles, and shew by what vertue he posses­eth this authoritie; there being no proscription in matter of faith and conscience; for otherwise the Religion of the Gentiles and Idolaters, would have been thought the best, and the doctrine of the Evangelists would never have been planted; for which cause also he laboureth to prove this his Article by the Scrip­ture.

And to that end we shall first set downe the strongest of his rea­sons, by way of objection; the weaknesse and nullity of which, I shall shew: And although it be sufficient enough for evidencing his power to be unlawfull, and usurped, making it appeare that his titles are false, and of no force, and that wee are not obliged to [Page 32] bring proofes out of the Scriptures, for that which is not a point of our faith, it being sufficient for us, that it is not in the Scripture which we hold for sole rule and Judge.

As for example, to prove that the Metamorphosis of Ovid, is not an Article of faith, we are not bound to produce a formall and cleare passage, the Metamorphosis of Ovid is not a point of faith; or the Fables of Esop appertaine not to faith; but it is sufficient that neither the one nor the other is to be found in Scripture; and so to shew that the primacy of the Pope, and of S ^t Peter over the whole Church, and over all Christians, is not a point of faith, it sufficeth that it cannot be proved nor shewed out of the holy Scripture, and that all the passages they bring, are insufficient to prove it.

Neverthelesse, we shall deale favourably with our Adversaries in this point, and shew the negative out of the Scripture, and demon­strate also from thence (by the grace of God) that our Saviour had never any intention to make S ^t Peter head of the Church, nor leave any Vicar nor successour in his place; and that the Apostles did never beleeve nor thinke it, nor the ancient Primitive Church ever held the Pope of Rome for universall Bishop & generall head of the Church; and I perswade my selfe, if one will compare with a judgement void of passion, the reasons which prove this negative with those the Romish Church bring to prove the affirmative, he will questionlesse judge the first a great deale cleerer and stronger than those of the Romish Church.

It were a thing too tedious, both for the Reader and for the in­tention of my shortnesse here to set downe all the passages of the holy Scripture they of the Romish Church produce to prove this; but, I take God to witnesse, I shall produce all the strongest reasons they use, as I promise sincerely and truely in all other points to doe.

Mat. 16.17.The first objection I shall produce is this, drawn out of Mat. 16.17. Jesus came (saith he) into the coasts of Cesarea and Philippi, and asked his Disciples, saying, whom doe men say that I the son of man am; and they said, some say thou art John the Baptist some Elias, and others Jeremias, or one of the Prophets; he saith unto them, but whom say yee that I am, and Simon Peter answered, saying, thou art Christ the Son of the living God; and Jesus answered and said unto him, Blessed art thou Simon Barjona; for flesh and bloud hath not revealed this unto thee, but my Father which is in heaven; and I say unto thee, that thou [Page 33] art Peter, and upon this rock I will build my Church, and the gates of hell shall not prevaile against it. This is the passage that they esteeme of the greatest force and strength, to prove the primacy of S ^t Peter, and of the Pope; as also the infallibilitie of his doctrine; his pri­macy, by those words, and upon this rock I will build my Church; and his infallibilitie by the words following, And the gates of hell shall not prevaile against it. Which we shall also by Gods grace ex­amine hereafter, and for the solution of the first point.

We answer first that Christ Jesus by those words, And upon this rock, &c. meanes not to speak of the person of S ^t Peter, but of the confession of S ^t Peter, which he had done so worthily, in saying that he was the Christ, the Son of the living God; as doth cleerly ap­peare by the ensuing words; And the gates of hell shall not prevaile against it; for if this was understood of the person of S ^t Peter, who should be called a Rock, Petra, those following words would not be found to be true, seeing since Christ Jesus had said this, the gates of hell did prevaile against Peter, for he denied and offended his Master, yeelding to the temptation of Sathan; but Christ hea­ring the true and faithfull beliefe of S ^t Peter, said to him, that he was called Peter, and making an allusion to the word Peter, said to him, that upon his confession, which was a most sure rock, he would build his Church, and the gates of hell should never pre­vaile against it; (the truth of the Son of God being eternally to indure and triumph over the power of hell;) I am assured this exposition will seeme best and most reasonable to all men of good understanding; and it is confirmed by a great number of ancient Authors; Chrysost. Hom. 55. in 16. Matth. Id. Serm. sup. Pent. Aug. tract. 10. in Ioan. for so doth S ^t Chrysostome understand it in his 55 Ho­mily on the 16 of Matt. Upon this Rock, that is (saith he) upon the faith of his confession. And in his Sermon of the Pentecost, he saith upon this rock, and not upon Peter, for he hath not founded his Church upon men, but upon the faith. And S ^t Augustin in his tenth Treatise on S ^t John; what meaneth that, upon this rock I will build my Church, upon this faith, upon that which was said, Thou art the Christ the Son of the living God.

We answer, secondly, that although we should grant that our Saviour had founded his Church upon S ^t Peter, and that S ^t Peter was the foundation of the Church, it would not follow thence that he was head and superiour; for there is great difference betwixt the foundation and top of an house; betwixt the feet which are as the basis and foundation of the body, and the head that is above [Page 34] and governeth all the rest; nor because S ^t Peter was called the foundation of the Church, can any pretend therefore that he should be the head and governour? for the Apostles and Prophets are also called the foundation of the Church, and of the Saints; Now therefore ye are no more strangers and forrainers, Eph. 2.20. but fellow Citi­zens with the Saints and houshold of God, and are built upon the foun­dation of the Apostles and Prophets, Jesus Christ himselfe being the chiefe corner stone; that is to say, that the Apostles and Prophets have planted the Church, and laid the first foundation by their doctrine and by their faith (which is the same truth;) neverthe­lesse, none of the Prophets or other Apostles have been therefore esteemed to have had an universall supremacy over the whole Church; and whereof they be called the foundations, it is not meant of the persons, but of their doctrine and faith; for certain­ly the Church was never founded upon mortall men; It was be­fore S ^t Peter and the Apostles, and did not change its foundations at the coming of S ^t Peter or the other Apostles: And if it had been founded upon their persons, S ^t Peter and the Apostles being dead, the foundation of the Church behoved to have changed, and that much to the worse, there never having been any equall to them since; and wee are not grounded upon another foundation than that whereon S ^t Peter was grounded; now he was not founded upon himselfe but on Christ Jesus, who not onely in his doctrine, but also in his proper person is the fundamentall and head-stone of the corner.

The second Objection of the Papists which I shall produce for proofe of S ^t Peters primacy, shall be drawne from the following words, Mat. 16.14. set downe in Mat. 16.14. And I will give thee the keyes of the Kingd [...]me of Heaven, and whatsoever thou shalt binde on earth, shall be bound in Heaven, and whatsoever thou shalt loose on earth, shall be loosed in Heaven; The Popes grounding themselves on those words, have assumed all power over Christians, over Kings, Em­perours, and States, to excommunicate, interdict and depose, to crowne and create Princes, and to give all their estates in spoyle. In a word, they thinke all they are able to attempt, is lawfull to them, as being sufficiently authorised by those words, and that no­thing under the heavens is exempt from their jurisdiction, because it is said in that passage, Whatsoever thou shalt binde on earth, shall be bound in heaven. At the first sight this passage wee have cited seemeth to be of great strength, to maintaine the primacy of S ^t [Page 35] Peter, and his successours, but I will onely turne over the leafe, to elude this objection, and shew its weaknesse and insufficiency for this purpose; for I finde in Mat. 18.18. that Christ said to all his Disciples and Apostles present, the same words in the plurall num­ber, Verily, I say unto you, that whatsoever yee shall binde on earth, Mat. 18.18. shall be bound in heaven, and whatsoever yee shall loose on earth, shall be loosed in heaven. Quaecunque ligaveritis in the plurall number, ne­verthelesse, I have never as yet heard nor seen any Author that attributeth this generall and universall power over the whole Church, and over all Christians, to any other of the Apostles, by those words; why then to S ^t Petrr more than the rest? seeing the same words were spoken to them by Christ. This might be a suf­ficient Answer to the objection of the Romish Church.

But because they use these words yet further to give power to all their Priests to absolve from all sinnes, even the most secret, and to binde and loose the soules and consciences at their plea­sure, I intreat you seriously to consider the occasion of this pas­sage, to see how little reason they have, or rather the great wrong they doe in establishing a doctrine of so great importance on these words; for these are the words the Bishops use at the consecrati­on of Priests, imposing their hands, and saying, Receive the holy Spirit, all that yee binde on earth, shall be bound in heaven, and all that yee loose on earth shall be loosed in heaven.

Jesus preaching to his Disciples of the order that ought to be kept in brotherly correction, saith Mat. 18.16. Mat. 18.16. If thy brother trespasse against thee, goe and tell him his fault betwixt him and thee alone, if he shall heare thee, thou hast gained thy brother; but if he will not heare thee, take with thee two or three more, that out of the mouth of two or three Witnesses, every word shall be established; and if he shall neglect to heare them, tell it unto the Church; but if he neglect to heare the Church, let him be unto thee as an heathen man and a publican; verily I say unto you, that whatsoever yee binde on earth, shall be bound in heaven, and whatsoever yee shall loose on earth, shall be loosed in heaven. Thence every man may cleerly see that our Saviour speaks of the exterior and publique sinnes of our neighbour, which are knowne, not of secret sinnes; and to keep the order of charitie and not dishonour him, his will is, that when thou shalt know it, thou reprove him secretly between thee and him alone; but if he conti­nue still, take with thee two or three Witnesses to reprove him in their presence, and if for all that he continue in his sin and obsti­nacy, [Page 36] accuse him to the Congregation and company of the faith­full, that he may receive correction; and if he doth not humble and submit himselfe, let him be excommunicate and thrust out of the Congregation; and thereupon he assureth the Pastours of his Church, in the person of his Disciples, that whatsoever they shall binde or loose on earth (being understood with this order of cha­ritie) shall be bound or loosed in heaven; that is, whomsoever they shall bind with the bands and sentence of excommunication, shall be bound in heaven, and the sentence shall be confirmed and ratified in heaven by God; and he whom they shall thrust out of the Church and Congregation, shall be esteemed of us as thrust out in heaven.

Is there any man in the world that can justly contradict the li­terall sence of these words? and who seeth not that this hath been out of all doubt the true meaning of the Son of God? To what purpose then doe they apply that which was spoken of a particu­lar case, and of exteriour and knowne sinnes, to all the interiour hidden and secret sinnes of the heart? and to what end doe they enlarge the power of the Minister (which is limited in this case) over all manner of persons, subjects, and States? but the ambition to command maketh arrowes or rather Charcoale of all wood to defile it selfe and all its followers.

See here another objection of the same mettle with the former. Our Saviour Joh. 21.15. saith to S ^t Peter twice; Joh. 21.15. feed my Lambes, and once feed my sheepe, and by consequence, he hath established him universall Pastour over all Christians.

I marvell much that the Doctors of the Romish Church should take pleasure to forge such bad consequences; for I beleeve they know well enough, that Terminus indefinitus aequivalet particulari non universali, that an indefinite proposition is equivalent to a par­ticular, and not to an universall or generall: Wee might say, that Christ in those words did not recommend all his sheep to Pe­ter, nor give him power over them all; and let us grant notwith­standing, that S ^t Peter had charge to feed all the sheep and lambs of the Lords flocke, and commission to preach the Gospell unto them, and feed them with the doctrine of life and salvation. The same Commission and power was also given by Jesus Christ to all the Apostles, Mark. i6.15. Mat. 28.19. when he said to them in Mark. 16.15. Goe yee to all the world, and Preach the Gospell to every creature; and Mat. 28.19. Goe and teach all Nations; for so ought the word feed to be un­derstood, [Page 37] namely, to feed with doctrine and to teach; so it is not said that primacy and superioritie is attributed to them, but onely a Commission and charge given to preach the Gospel every where, and teach all men to beleeve.

Further, I answer, that although this passage were understood of the power and authoritie (it being an indefinite proposition) to wit, my sheep, all the sheep cannot be understood here, but one­ly those which Christ would especially commit to his guard, and put under his government, to wit, the Churches which he was to found and governe.

A King sending a Nobleman to be Governour of a Province, or Citie, if perchance he say unto him, goe and governe my sub­jects well; what foole is there in the world will beleeve, that by these words the King giveth him an ample & unlimited power o­ver all his Kingdome & subjects, and createth him thereby his suc­cessour in all his estates after his death; would not he be thought to be hypocondriacally affected, who would make himselfe be­leeve it? the King understandeth questionlesse thereby his people and subjects which are in the Province and place where he is sent as Governour, and not those who are in other places.

If a Bishop send a Priest to governe a Parish or a Church, and say to him, goe I recommend my people and my sheep unto you, teach them well, and instruct them faithfully, take great care to feed my flock with good doctrine; ought this Priest therefore to imagine with himselfe, that all the people in his diocesse are sub­ject to him? and that the Bishop giveth him ample power over all his Bishopricke, and maketh him his successour by those words? Let him perswade himselfe as much as he can, as doe the Hypocon­driaques; but I beleeve he should finde some to speake withall, if he would undertake the exercise of such authoritie without some other Commission; for by that it is sufficient he beleeves, that the Bishop recommendeth to his charge the sheep which he hath com­mitted to his guard and leading.

So it is without sence and reason they imagine to inferre by those words, that Christ hath given all power over the Church to S ^t Peter, and established him his Vicar and Successour in his place, but onely he commandeth him to preach and declare the Gospel every where, as he did in other places to all the other Apostles, without distinction of Jewes or Gentiles, Countreyes or Estates, but generally in every place where they should be sent. And after [Page 38] this manner doth the Romish Church use the holy Scripture, to prove the Articles of their beliefe.

Another objection of the Church of Rome is. Our Saviour cōmanded S ^t Peter, Mat. 17.27. Mat. 17.27. To take the first fish he could catch, and take a piece of money out of its mouth, and pay the tribute for them two: therfore he made him his successour after his death, and hath given him the Primacy over the whole Church, and over the other Apostles. See here the meaning of this history: some Collectour or Publicane cometh to S ^t Peter, who was with our Saviour, as the first he found (it may be) or perhaps the most an­cient and considerable of all, and said unto him, that their Master did pay no tribute to the Prince, S ^t Peter telleth it to Christ, who commandeth him to go to the sea, and the first fish he could catch, to take a piece of money which he should find in his mouth, and pay for him and himself to the publicane, to eschew scandalls: hereby it appeareth that he maketh him his successour, and vicar after his death, and that he hath the Primacy and superiority o­ver all the other Apostles and Christians.

Is not this a consequence handsomely deduced by wise men? and neverthelesse it is one of the Romish Church. The publicans and collectours (for the Prince) come to a noble man to ask of him some subsidy and tribute, they addressed themselves to the first they met withall, or to some old servant, and tell him that his Master hath not paid the subsidies, the servant goeth and telleth it to his Master, who commandeth him to go to such a place, and take money to pay for him, and himself; which he doth to shunne noise and scandall: this servitour ought he here for to presume with himself, that he will succeed to all the goods and estate of his Master, and that thereby preheminence is given unto him over all his other companions, and fellow-servants, and should he not shew himself altogether ridiculous, who would maintain the same to draw such consequences? and to found one Article of faith and the most important of them all, upon so frivolous conje­ctures and weak proofs, is to make fools of men: there must be other proofs, and more authentique and clearer declarations, to pretend lawfully the greatest power, and most advantagious succession in the world.

Take here yet another parcell of the same dough, or rather more frivolous. S ^t Peter (say they) was the first who was called to the Apostleship, therefore Christ made him his Successour, and [Page 39] Vicar; and gave him after his death the superiority over his fel­lows, and the whole Church.

S ^t John saith, that Andrew having found Jesus Christ, Ioh. 1.41. went and told his brother Simon, and brought him to Christ, so that by that means Andrew should be the first of the Apostles, who found the Messiah, and knew Christ; but, put the case it were Peter, and that he was the first chosen of the Apostles, and called to the A­postleship; will it follow thence that Christ Jesus made him his Successour?

The first souldier that is inrolled in a Company by his Cap­tain, is he for that his Successour after his death? must he have the superiority after his Captains death over all the rest, without other declaration or title at all? especially the Captain having never declared any thing that way, but provided other waies for the government and leading of his company: there is certain­ly neither rhyme nor reason for deducing such consequences; so all this serveth onely to deceive the simple and weaker spirits; but every man of judgement, seeth well enough their weaknesse, to believe or give credit thereto.

Now I protest, they are the strongest arguments the Romish Church produceth out of the holy Scripture, to prove the pri­macy of S ^t Peter, and consequently that of the Pope; for, there is nothing spoken of the Pope in the holy Scripture, nor doth he pretend any right thereto, but so farre as he termeth himself the Successour of S ^t Peter; and if they be attentively considered as they ought, I perswade my self there is no man in the world, provided he hath any sparks of common reason, who will not judge them too small and weak to prove so important a doctrine, which is the foundation of all the Romish belief, and this cer­tainly is more then sufficient to shew that the power of the Pope is usurped, that he hath not the authority he pretendeth over the Church, and that wrongfully he calleth himself the universall Pastour over all Christians, and Vicar of Jesus Christ on earth, he not being able to shew or prove his succession and power by any passage of Scripture, which hath any strength or likelihood.

But I minde not to stay there; (not for any obligation) but for greater satisfaction of those who are desirous of salvation and the truth, I will prove the negative by Scripture, and thereby shew that our Saviour had never intention to leave S ^t Peter, nor any other Successour or Vicar in his place, and that the Apostles never [Page 40] acknowledged S. Peter, nor any other for universall Pastour, but Christ; we shall also see hereafter how the Pope of Rome was above three or foure hundred yeares without being acknow­ledged for generall Bishop, and universall Pastour of the Church, which next we shall shew how this usurpation was brought into the world, and how it hath been maintained in such an ambiti­ous greatnesse.

CHAP. IX.

ALthough it be sufficient to prove the usurpation of any au­thoritie, that no authentique nor credible titles can be pro­duced, so to prove the authority the Pope pretendeth over the Church to be usurped, it is sufficient that he cannot produce any passage of Scripture, which sheweth with any appearance, that that authority was given him by Jesus Christ.

Neverthelesse, I shall shew the contrary out of the holy Scrip­ture, and evidence cleerely by the same, that it was never the in­tention of Christ Jesus, to leave S ^t Peter nor any other of the A­postles as generall Vicar in his place, or superiour over the whole Church, assuring the Reader, that if he will be but an indifferent Judge in this point, and examine this with sinceritie and without passion, he shall finde my reasons stronger for the negative which none is obliged to prove, than those of the Romish Church for the affirmative of the most important article of their beliefe.

Our Saviour (saith S ^t Luke) being neere the time of his suffe­ring, did advertise his Disciples of his death, telling them that the Son of man should be delivered into the hands of men, Luk. 9.49 Mark. 9.33. and that they should slay him, and put him to death, and that he would rise againe the third day after his death. They understood not (say the Evangelists) these words, and that mystery; neverthelesse, hearing him speake of his death, they dreamed of a succession and primacy after his death, and fell into dispute among themselves, who should be the greatest among them, and who should command after his death. [Page 41] If Christ Jesus had had any desire to leave any Successour after his death for universall head over them all, and the whole Church, that was a very fit occasion to declare his will. None dare say, that he forgot himselfe, for the Disciples gave him sufficient oc­casion to thinke of it. Moreover, he being the eternall Wisdome, he did remember all things he had to doe; neither was there ever in him defect of remembrance, or memory; S ^t Peter was present with the others, if he had a desire to leave a Successour, there is no man in the world who will not thinke that this was a faire oc­casion to declare himselfe there anent, his death being neere; or then take some other time to leave a successour to them; and never­thelesse, he never spake so much as one word, neither at that time nor any other, onely he reproved and checked greatly their am­bition in that; and setting a little childe in the middest of them, exhorted them all to submission, and to the contempt of domina­tion, & to imitate the humble thoughts of that little childe, which were questionlesse far from ambition.

And observe that they did even dispute of that primacy after our Saviour had said to S ^t Peter; Thou art Peter, Mat. 16.13. and upon this rock, &c. and the other words which the Romish Church bring for the primacy of S ^t Peter; and if they understood those words as the Romish Church saith they must be understood, how com­meth it to passe, that they disputed yet still among themselves for the primacy? Luk. 22.26. Was not that to oppose themselves to the Lords command? And Christ saith not unto them, why dispute yee for the primacy? doe yee not well remember, that I have already gi­ven the superioritie to Peter? if it was given (as they pretend) this was the answer he behoved to make, but he exhorteth them onely to humilitie, and to the contempt of all primacy. And as they disputed yet another time the night before his death, he said to them, The Kings of the Nations exercise Lordship over them, but it shall not be so amongst you.

Now seeing Christ hath not left a Successour, neither at that time, nor at any other, it is an evedent signe, that he would not, that it was never his intention, and that it is to conjecture with­out reason to thinke the contrary.

Further, our Saviour being neere to his death, yea a few houres before he was taken, he desired (being with all his Disciples toge­ther) to sup with them, and celebrate the Passeover; Ioh. 14.4. after Supper he riseth from the Table, and laying aside his garment, girdeth [Page 42] himselfe with a linnen cloath, putteth water into the Bason him­selfe, and washeth the feet of his Apostles, beginning (it is true) at S ^t Peter (it may be) as one of the ancientest, and being of a live­ly spirit and a bold, he was questionlesse one of the most conside­rable amongst them: nor must we marvell, if our Saviour spoke often to him, and that S ^t Peter speaketh sometimes for all the rest, not by office nor dignitie, but (possibly) through confidence of fa­cilitie in discoursing; (but this by the way) he doth the same to the other Apostles, and washeth their feet; he resumeth his gar­ments, and sitteth down to the Table againe, and beginneth a long exhortation to them, as being the last of all, both to bid them fare­well, and declare to them his last Will. It is (out of all doubt) at this time that he should speak to them of a Successour, if he have any intention to leave one after him; he exhorteth them by his owne example to humilitie, to puritie and patience, to charitie and to love one another; he speaketh to them of his deitie, and of eternall life, of the persecutions and tortures which he and they were to suffer. In a word, he telleth them a number of things, which may be seen at large in S ^t Joh. chap. 13. but he speaketh not one word to them of a Successour, Ioh. 13. nor of leaving a Vicar in his place, or an universall head after his death. And is it not a most evident signe, if he have not done it, that he would not doe it? for that was his last exhortation before his death, knowing that they should not conveene, nor he see them any more together, to speake to them.

He speaketh indeed of Peter and to him when he spoke of his inconstancy, that he should deny him three times; but he speak­eth never a word to him of primacy, or leaving him as his Vicar on earth; he saith often that he is to depart from them, and pro­miseth he will not leave them Orphans, but that he will send them the holy Spirit to abide eternally with them, to comfort them and teach them in all truth; but he saith not to them, that he will leave them another Master in his place, a generall Vicar or head and superiour, whom they must obey after him.

There are none who will not judge, that if he had intention to doe it, it should especially have been at this time an occasion, and if he hath not done it here, nor elsewhere, it is an infallible and certaine proofe, that he will leave no other superiour over the Church but himselfe and the holy Spirit; Mat. 28.20. and he saith that he would remaine and stay with them alwayes, even to the end of the world.

[Page 43]Besides, our Saviour being upon the Crosse, recommendeth his Mother to S ^t John, and S ^t John to his Mother; if S ^t Peter should have been his Successour and Vicar after his death, he might even then have spoken something, but neither did he it there, nor be­fore, nor after he was risen, although he was conversant amongst them, and with his Disciples oftentimes, for the space of fortie dayes; is not this then a most manifest and cleere proofe, that he would leave neither Successour nor generall Vicar in his roome? and that it is without sence or reason to say he left S ^t Peter. If the testimony of all the men in the world should be found to contra­dict this same, would it be of greater force and strength than this? The Word of God ought to triumph over all; neither should any thing be opposed to it, and it is blasphemy to attempt it: there needeth no glosses here, for this is cleere enough; but either must a man renounce all that is in the holy Scripture, or acknowledge this doctrine and truth; nor could ever I conclude otherwise, ha­ving considered it.

Here you may see (good Reader) by the holy Scripture, that Jesus Christ had never intention to leave any man for Successour and universall Vicar or generall head in his place; and that he himself alone would be governour and director for ever, and none other but himselfe. Therefore it is wrongfully that the Pope of Rome groundeth and maintaineth his authoritie upon that. Now let us see by the holy Scripture, that the Apostles did never hold Peter for his Successour or universall head of the Church.

CHAP. X.

IF S ^t Peter hath been instituted by Christ generall Pastour of the Church, and Superiour over all the Apostles, and Christians, I undoubtedly beleeve that the other Apostles did know it perfect­ly; for although Christ should never have declared any thing to them, yet the holy Spirit, who instructed them in all truth, would have taught them this so important a point. So it is that it may be proved, even by the Scripture it selfe, that the Apostles did ne­ver [Page 44] acknowledge this superioritie and primacy in Peter; and therefore we may safely conclude, that he never had it.

I finde in the Acts of the Apostles, chap. 15.7. that the first Councell of the Church after the death of our Saviour, was holden at Jerusalem, where S ^t James was Bishop and not S ^t Peter, that Paul and Barnabas and others came expresly, that the Apostles and Elders did assemble to confer about something touching Cir­cumcision, and after great debate, Peter (saith Luke) rose up and spake, and after him Paul and Barnabas, declaring what signes and wonders God had done by them among the Gentiles; and so soone as they had done, S ^t James answered, saying, Men and brethren, hearken unto mee; Simon hath declared how God, &c. Wherefore my sentence is, that wee trouble not them, which among the Gentiles are turned to God, but that we write unto them, &c.

Now judge (I pray you) by this passage, if Peter may be thought chiefe in this so noble and famous action; if there be any of the Apostles, who may be thought superiour in this assembly, it is questionlesse S ^t James, the Councell holding in his Citie and Church. It is true, S ^t Peter speaketh after some dispute, not first (as is pretended) for they had already disputed and spoken, but S ^t James pronounceth sentence in this assembly, and as Judge, and of most authoritie in the Councell (it being done in his Church) he imposeth silence to speak and pronounce the sentence, as is the custome of the Judges, and saith, Wherefore my sentence is, or now I Judge, Ego autem Judico, as S ^t Jeroms translation hath it: which que­stionlesse he did, not as superiour to all, but as Bishop of the place where the assembly was holden, and to whom for that respect, the first place and greatest authoritie was due; as there is no Bishop in the world, that giveth not place to another in his owne Church, and within the bounds of his Jurisdiction.

But if Peter had had the primacy, he would have pronounced the sentence as Judge and as Master and superiour over them all, and it was his to say, Ego Judico: I marvell also that S ^t James speaking to him (if he thought him Vicar of Christ) said not our Master Simon, or the universall Vicar and Pastour, or gave him not some great title, such as is now given to the Pope, it being a great over-sight to omit it; but he saith onely, Simon hath told; if Simon was his superiour and universall head of the Church, S ^t James was greatly to be blamed in this point, for some irreverence or little respect; but knowing that there was but equalitie among [Page 45] them, he useth him as his equall, keeping onely the authoritie and dignitie of his own Sea.

It is said in the Acts, chap. 11.1. that S ^t Peter having converted and baptized Cornelius the Centurion, and all those men who were Gentiles, he came up againe to Jerusalem, and being there they who were of the Circumcision, (that is, the converted Jewes) would have reproved him, and contended with him, saying, Why wentest thou into men uncircumcised, and didst eat with them; Peter beginneth and declareth all the matter unto them in order, and justifieth the action; if S ^t Peter was head of the Church, and gene­rall Pastour of all Christians, and of all the world, I marvell first how they had the boldnesse to reprove him for preaching to the Gentiles, whose Pastour he was as well as of the Jewes; and I ad­mire also that S ^t Peter seemeth to excuse himselfe before them upon a particular revelation and commission, and did not rather tell them, that being universall Pastour, he had power over all soules, and it belonged to him to preach the Gospell to every creature, not onely to the Jewes but also to the Gentiles: certain­ly he did not acknowledge as yet that generall power and univer­sall primacy in himselfe, nor yet did Christians acknowledge it in him; for out of all question they would have spoken otherwise to him, and he would also have answered in other tearmes, espe­cially if he had thought to have had that infallibilitie which the Pope of Rome vindicateth to himselfe; which he saith he hath gotten by the succession, and in the person of S ^t Peter.

Moreover, the Apostles sent Peter and John to preach in Sa­maria; would the Pope now adayes receive any such commission, Acts 8. and goe preach to the Indians, or in Russia, by Commission from some other Bishops in France or Italy?

Further, S ^t Paul saith, Gal. 2.16. that the preaching of the Gospel of the Uncircumcision was committed to him, as that of the Circumcisi­on to S ^t Peter, and when James, Cephas, and John, who seemed to be pillars, perceived the grace (saith he) that was given unto mee (they gave to me and Barnabas the right hand of fellowship) that is, they received mee for companion, that we should goe unto the brethren, and they unto the Circumcision.

Here (if you please) you may observe that he attributeth no more to Peter, than to John and James, but calleth them all three, Pillars, and nameth not Peter but James first; which shewed that he acknowledged no superioritie amongst them above the rest; [Page 46] and saith further, that the right hand of association was given him (that is, they received him for companion) to goe and preach to the Gentiles as they to the Jewes. Is there any Bishop in the world who dare write himselfe companion to the Pope? and the charge to preach to the Gentiles, was it not the most honourable and greatest and most fit to the universall Pastour of the world? which if S ^t Peter had been, it was to him rather than to S ^t Paul, to whom it did belong; it being also said, that he hath been Bishop of the chiefe Citie of all the Gentiles, although there be no proofe or likelihood of it fit in the Scripture; but of this hereafter.

Gal. 2.11.And a little after in the same chap. When Peter (saith he) was come to Antioch, I withstood him to the face, because he was to be blamed; for before that certaine came from James, he did eat with the Gentiles, but when they were come, he withdrew and separated himselfe, fearing them which were of the Circumcision, and the other Jewes dissembled likewise with him, in so much, that Barnabas also was carried away with their dissimulation. But when I saw that they walked not uprightly, according to the truth of the Gospel, I said unto Peter before them all, If thou being a Iew, live also after the manner of the Gentiles, and not as doe the Jewes, why compellest thou the Gentiles to live as doe the Iewes?

Here you see how Paul saith that he withstood Peter to his face; because he was to be blamed; yea and reproved him sharply for his dissimulation and evill example; if Paul had acknowledged Peter for his superiour and head over all Christians, it is out of all doubt a great fault in Paul to resist his superiour to his face, and so to write; and if he did acknowledge in him that infallibi­litie whereof the Pope braggeth, how saith he, that he was to be blamed and faulty? there can be no other thing answered to this, but that Paul did not acknowledge any superioritie or infallibili­tie in Saint Peter; otherwise there is none of good judgement in the world, who would not think Paul guilty of a fault and crime of contempt: and yet no man, even to this day, nor any Pope durst ever condemne this fault in Paul; and did also he onely ac­knowledge Peter as his equall and fellow-Apostle, whom he was bold to reprove, and I beleeve that every man who is not inte­ressed, and is void of passion, will judge with me by those passa­ges of Scripture, and with the orthodox belief, that the Apostles did never acknowledge this superiority and Primacy in Peter, and that it is in vain to the Pope to vindicate the same to himself, [Page 47] Peter having never had it.

Finally, if Saint Peter himself did think he had this universall authority over all the Apostles, and all Christians, and all the Churches of the world, I marvell he never made it appear, nor used it at any time, and that there is nothing spoken of it in the Acts of the Apostles, which are the history of the Apostles for more then 20 years; I marvell also that he did not addresse some Epistles to all the Christians in the world, but contented himself to write onely to some Jewes who were dispersed by the persecu­tion of Saint Steven; and I marvell yet most of all, he did not put some titles before his Epistles, to make known his Primacy; he doth not write Peter Bishop of Bishops, or universall Pastour of the Church, or great Vicar of Christ on earth, 1. Pet. 1. nor any such thing, but onely Peter an Apostle of Jesus Christ, to the strangers which are scattered in Pontus, Galatia, Cappadocia, Asia and Bythi­nia: there is not so much as one word in both those Epistles that favoureth of his Supremacy, his words are not the words of a Master, nor of a Superiour or Soveraign: doth a Soveraign ever write long letters to his subjects? and never speak to them as a So­veraign, how humble soever he be without using any word of Lord and Master, or giving any commandement.

It appeareth then hereby, and by that which we spoke before, that the Apostles did never acknowledge this Primacy of Saint Peter; nor did he ever acknowledge it himself: and I beleeve, I have sufficiently proved this by Scripture, to be judged by any man of judgement that those arguments of Scripture to prove this negative, (to wit that Saint Peter had no Primacy) are beyond all comparison stronger than those which the Romish Church doth produce to prove the affirmative of this Doctrine, (to wit, that Saint Peter was Head of the Church.)

I know that the Doctours of the Romish Church want not ex­plications in their favour upon those passages, whether found out by them, or some of the auncients; for there is no errour that may not finde some colourable pretext; but we shall give suffici­ent answers thereto in the next chapter, and J protest I never found satisfaction, nor I beleeve shall any man of sound judge­ment find satisfaction therein; for this truth is too clear and evi­dent to be contradicted.

Now let us see if the Bishop of Rome, who calleth himself Suc­cessour of Saint Peter, was acknowledged by the primitive [Page 48] Church, and those first ages to have had this Primacy, and uni­versall superiority over the whole Church.

CHAP. XI.

THe first question to be cleared here, should be whether Saint Peter were ever Bishop of Rome, or if he ever was at Rome; for the Pope of Rome pretendeth onely his Primacy by succeed­ing Saint Peter in the Sea of Rome, to which, saith he, is annexed the generall chair and universall power over all christians.

If any truth may be drawn from the Scripture in this point, it is out of all doubt more probable, yea and more certain, that he was never Bishop, nay that he was never there, then otherwise: for it was a strange and hard thing to beleeve, that he was there and founded that Church, established there his Sea and chair, which the Pope esteemeth the first in the world, it being not so much as once mentioned in the holy Scripture, as well as that of Antioch, where Peter is said to have been, nor did Paul being a [...] Rome ever speak of Peter, who should have been there at the same time he was: and often recommending the faithfull, saith nothing of the chief amongst them, (to wit Peter:) Moreover writing from Corinth to the Romans, whom he had taught, he saluteth a multitude of Saints and christians at Rome, naming them particu­larly, but greeteth not Saint Peter at all, who should have been Superiour and Master to Paul and all the faithfull: so from the reading and consideration of the holy Scripture, a strong proof may be drawn to prove, that Saint Peter was never Bishop of Rome, nor ever was at Rome.

But I think not the question of so great importance, as to detain longer the eyes and minds of the Reader thereupon; for though we grant that he was both at Rome, and was Bishop at Rome; it can give no superiority to the Pope of Rome (Saint Peter having never had it as you have sufficiently heard) and although he had [Page 49] had, it is not an infallible consequence to make an article of faith that the Bishop or Pope of Rome should have it also.

Moses was established by God in the office of Priest, Lawgiver and Prince in Israel, but he left no Successour in that office and dignitie, for God did not command it: Saint Iohn the Baptist also had no Successour in his office; nor the Apo­stles in their Apostleship: although then we should grant that Saint Peter was generall Pastour and Head of the Church, why should we give him a Successour in that chardge, seeing God hath given no such command in his word.

And when Saint Peter writeth to the Christians, he doth not command them to acknowledge the Bishop of Rome for his Suc­cessour after his death: was there ever any Kingdome or Sove­raignty, temporall or spirituall in the world, established without there were some Laws, made about the Succession or form of Ele­ction? here appeareth no such thing, nor any declaration of the will of God upon this subject: wherefore then doth the Pope claim this without the word of God, and make it an article of faith.

Further if Peter was established universall Head of the christi­an Church, it was then when the Church was small, and the chardge was easie, but it being now grown great, and christians spread over all the world, what shoulders are strong enough to support such a burthen?

Now if after the death of Saint Peter there behoved a Succes­sour and Head of the universall Church to be chosen, let all men who have but the least spark of judgement, judge if that office ought not to appertain either to James or John, whom Paul to the Galathians calleth the pillars of the Church, who lived a long time after Saint Peter or to some other of the Apostles, rather then to deferre it to Linus Saint Pauls disciple, of whom nothing is extant but his name, or to Clement, of whom they produce onely some writings, which because they contain too ridiculous things to be beleeved, are rejected as Apocrypha; or to Cletus or Anacletus, for it is uncertain to which of those thice.

Or at least they ought to have honoured those excellent Apo­stles, so farre as to call them and ask their advice, for the choosing an Head of the Catholick Church: who will beleeve that even in the time of the Apostles, a small number of christians at Rome, some of them converted Jews, some Gentiles, should have had the [Page 50] credit to give a Head and Pope to the Catholick Church, meerly of their own authority, without communicating with the Apo­stles? or other Christians of Ephesus, Corinth, Jerusalem, Asia, and the rest, who were beyond comparison in greater number, and more considerable than themselves? being converted before them and auncienter Christians; many of them having seen and heard the Sonne of God preach, and been his Disciples.

Where is that word of God which giveth this power to the Ci­ty of Rome, (which besides the person of the Emperour, who at that time did live there ruling in all cruelty and wickednesse, had nothing more considerable than those of other Cities,) to give a chief Priest, a Prelate and a Superiour to all the Apostles then li­ving, and to all the Bishops, whereof many were Disciples of Je­sus Christ, and his Apostles, and to all Christians dispersed in ma­ny provinces and kingdomes? he must be very blinde who will perswade himself of such a thing without the word of God, or some other authentique priviledge for it out of the Gospel, the Acts of the Apostles, their Epistles, or some other books wor­thy of belief.

But if Peter was at Rome and was Bishop, (which is not likely) he that succeeded him might succeed in the office and dignitie of Bishop, but not in that of Apostle, which was personall, neither in the charge of universall Bishop and Head of the Church, which Peter never had.

Nor do we find the first three or foure hundred years and more after the death of our Saviour, that any Bishop or other writer did ever give to the Bishop of Rome the title of universall Bishop, of generall head and Superiour, or any such thing, nor that ever any of the Romish Bishops durst lay claim to it.

We find indeed that many Bishops from diverse places did write to them concerning sundry points of Religion, not as re­ferring the determination to them, but to ask their advice, not as from Judges, but as from Doctours and fellow-Bishops, who having their chair in the chief Citie of the world, might justly be esteemed men of capacitie and merit: so we see they are content in their Epistles to call them fellow-Bishops, or brethren and companions; never Superiors, nor Masters, nor universall Bishops or Pastours, or any such thing.

It would be too tedious to set down all the Epistles which bear these titles, and although I should cite them, yet would some men [Page 51] affirm, I had left out those in which the title of universall head is found.

But for an irreprehensible proof of this before any reasonable man, let them but read the lives of the Popes written by Popish authours, especially by one Du Chesne, a modern writer, who doth not forget nor omit any thing to prove the Primacy and power of the Popes of Rome; there yee may see in the life of every Pope, the name and subject of all those who write to him, and whereof any knowledge could be had; and this man thinketh to draw great advantage for the Primacy of the Bishop of Rome, from the multitude of letters written to him from so many places, which was onely done for the reason alleadged before: but not so much as one word is there to be seen of Superiour or universall head of the Church, or any such like thing, but onely of fellow-Bishop, brother, companion, coequall, or some such thing, which shewed no Superiority or Primacy, but onely equality: as for the word Pope, which is as to say Father, or (if ye will) Father of fathers, Pater patrum; it was a name common in ancient time to all Bishops: and when they called him Bishop, that was neither universall, nor yet of Rome nor Romane (but very seldome) but onely Bishop of the Citie of Rome; to shew, that in those times his Jurisdiction extended not without the walls and suburbs of the Citie of Rome. Whence it may be observed, that in much probabi­lity, the Bishops yet of those times were no more than the Pastours of parishes, as it is certain they were at the first institution, there being not yet at that time speech of diocesse, nor of Pastour that had authoritie over many Pastours or Churches; and the number of Christians being but small every where, one Pastour did serve and was sufficient for the greatest Cities, who was called Bishop, using the aid and assistance in his charge of the Presbyters, (that is to say) Elders; and out of the number of the Elders was ordina­rily chosen the Bishop, which is to say, Intendent or overseer of the flock, (but this by the way.)

Now to return to the Bishop of Rome: it is true, that some times they were transported with flattery, or by way of civility and complement to give him some titles and Epithites of praise, savouring more of flattery than truth, extolling either his learn­ing or holinesse beyond all christian modesty and appearance of truth: but by a speciall providence of God, who would con­serve this pure doctrine for his elect, or because that was too great [Page 52] a prejudice for them, they were never induced to give him any title, which might any way shew that Primacie or generall supe­riority, and that without any contradiction of the whole Romish Church, to the time of Sylvester, which is about 300. yeers, and a long time also after him.

Which if the Bishop of Rome had had, or thought to have had, it was highly to wrong him in writing to him, and not gi­ving him those titles of honour which were due unto him: Nor was it a good way to obtain satisfaction in that which they ask­ed, to refuse him those qualities of superioritie his subjects did owe him, especially in so teetling and important a thing. Is there any Prince in the world, that would not have reason to be of­fended, if one of his vassals writing to him should call him com­rade and companion, writing nothing in his letter to shew his submission, and the dependence he hath on his Lord; and yet in those first ages, we read not of any Pope that was offended with any Bishops who writ to them, for calling them brother, fellow Bishop, or companion, or for denying him the title of Universall Head.

This therefore is a manifest proofe that no Bishops did beleeve the Pope of Rome to be universall head of the Church, and that the Bishops of Rome did not think it of themselves: if this conse­quence be not reasonable, I know not what may be thought rea­sonable in the world; Judge thou indifferent Reader, with a spi­rit of sinceritie, and void of passion.

They of the Romish Church, it may be, will produce against all that we have cleerly alledged and proved from the Scriptures or otherwise, a number of passages, out of some Fathers, men of the first ages (for since Sylvester that the greatnesse of the Bishop of Rome did begin, we must not marvell for the reasons alledged) which seem to give the Primacy to St. Peter, and the Bishop of Rome; but the answer is brief in this and other points; if they produce ten seeming testimonies for them, I shall produce a dozen to the contrary, taken out of the same Fathers, a great deale stronger, cleerer, and of greater force than others.

But not to stay any longer upon their needlesse things; let them shew us the true manuscripts, written by those ancient Fathers, and we will take the pains to read them, and examine their opini­ons; although nothing ought to be opposed to the holy Scrip­tures.

[Page 53]But to alledge us books written eight or nine hundred yeers after the Autographs, and written or printed after a thousand copies, and under the highest power of the Church of Rome, there is no reason we should trouble our brains with them, and al­so those books, being laid together, can in nothing equall nor come neer the authoritie of the holy Scriptures, which are avow­ed and acknowledged of all men, and speak most cleerly and ma­nifestly in this point.

And so for the Fathers in this and other matters, because I will say no other thing than that which I have said in the seventh Chapter of this book, I intreat the Reader to see it there.

But how cometh it to passe, that the Pope of Rome hath pos­sessed himself of so great an authority, and maintaineth the same in so high a degree for so many ages.

CHAP. XII.

THose who will read and consider attentively the History of the Christian Church, especially the life and history of the Popes, written by Popish Authors themselves, will cleerly see that the first 300. yeers after the death of our Saviour, to the time of Pope Sylvester, the Bishop of Rome did pretend no authoritie over the Bishops, nor did any give him the title of Universall Head and Bishop in any of the Epistles, which were written unto him: the Bishop and Church of Rome afflicted with the persecutions and tyrannies of the Emperours, imploying their thoughts rather for the conservation of the faith, in the practise of humility and pa­tience, than in ambition and usurpation of any authoritie which belongeth no wayes unto them.

But as honours change manners, and seldome to the better, Constantine the Emperour having been baptized by Sylvester then Bishop of Rome, and made the first Christian Emperour by an excessive zeal of devotion (to the great prejudice since of all Christendome) transferred his Court to Constantinople, leaving the City of Rome to Sylvester, with a donation of many Lands, Lordships, and rents; so by that gift the Bishop of Rome became [Page 54] the richest and greatest Lord and most considerable, without com­parison of all the Bishops of the Christian Church; it being knowne through the world, that the sole Emperour and Monarch of the world, had left him his imperiall Citie, and inriched and gratified him with so great wealth and honour for him and his successors the Bishops of Rome; and howsoever this good Bishop did see himselfe possessed of all this wealth, yet did he never usurpe any primacy nor title of head and superiour over other Bishops or Christians himselfe, nor his successours for two hundred yeares after his death.

It is true, that being made the richest, potentest, and most conside­rable amongst all the Bishops, many began to honour him more, and write to him with greater respect (which ever followeth ri­ches and greatnesse) and being thus eminent among all Christians, if there were any Bishop who was persecuted by other Bishops, or excommunicated by his Patriarch or Metropolitan, or by any Councell, either justly or unjustly, he went presently to Rome, addressing himselfe to the Bishop, as the richest of them all, to assist him, and the most powerfull and of greatest authoritie, to protect him against his adversaries: and as necessitie and extremitie passe often all the limits of truth, many amongst them to captivate his good will and favour, strove to give him as great titles as their in­dustry could suggest; and although they who gave them, and they to whom they were given, knew sufficiently that it was wrong­fully and without reason, or the Word of God; neverthelesse, the extremitie and necessitie of the one made them submit even in that point, depriving themselves of somethings which justly belonged to them to give them to the Bishop, from whom they expected as­sistance; and the vanitie which did creep in and diffuse it selfe in the hearts, made many Popes receive those titles without contra­diction (at least apparant) or opposition that was capable to hin­der the progresse.

In Sylvester his time indeed, it did cleerly appeare that the great­nesse and authoritie of the Bishop of Rome did grow and increase mightily; Neverthelesse, the title of general Pastour or universall head of Bishops, or Vicar of Christ Jesus on earth was not yet in use, nor was it given or usurped by any: and the first Bishop of Rome in whose time the title of universall Bishop began to be spoken of, was Gregory, who lived above an hundred and fiftie yeares after Sylvester, between the fifth and sixth age; I call them [Page 55] and others, Saints, after the manner of the Romish Church, that it may the better be knowne of whom I speake, I having no purpose here to question their holines, seeing also the Apostle calleth all Christians Saints; and although it is apparant, that the puritie of the Church was already much changed under this Pope, yet he had modesty enough, pertinently to refuse this title which was offered him, and to reprove and blame the same severely in the Bishop of Constantinople, who challenged and usurped that which hitherto had been attempted by none other. And however, my resolution be not to overcharge this Treatise with passages of Fa­thers, I hope notwithstanding that it shall not be amisse to set downe S ^t Gregories own words on this subject, which even those of the Romish Church confesse to be true and not Apocrypha, and shew so neere as I can the summe of the History.

There was at that time in Constantinople a Bishop named Iohn, a man exceeding ambitious, desiring to extend the limits of his Diocesse as far as was those of the Empire, and usurpe the title of universall Bishop over the whole Church; even as the Emperour who had his residence in that Citie, was generall and universall Monarch of the world; a title which before him no Bishop durst usurpe; which Gregory Bishop of Rome seeing and considering how great consequence & prejudice it was to his See, and all other Bishops, he as the most potent and remarkable among them (for the causes I have already set downe) opposeth stoutly, labouring violently to repell the boldnesse and temeritie of this usurper, Greg. l. 4. Epist. 76. without complaining therefore that John had therein incroached upon any priviledge appertaining to him, and all the Bishops of Rome; but he couragiously maintaineth that title to be prophane, sacrilegious, and a presage of the comming of Antichrist; Idem. l. 4. Epist. 78. see the 76 Epistle 4 Book.

And in the 78 Epistle of the same Book, It is (saith he) a thing too hard to indure, that our brother and fellow-Bishop should be alone called Bishop in contempt of all the rest; and what other thing doth his arrogance portend, but that the time of Antichrist approacheth already, in so far as he imitateth him, who disdaining the company of Angells, assayed to ascend to the top of singularitie.

In the 80 Epistle of the same Book, he saith, Idem. l. 4. Epist. 80. None of my prede­cessours would use this prophane word, because if one will call himselfe universall Patriarch: the name of Patriarch is stolne from others; but far be it from a Christian soule, that any should falsly ascribe to [Page 56] himselfe, that whereby he diminisheth any thing from the honour of the brethren; to consent to that unjust speech, is no other thing than to fall from the faith; one thing wee owe to the unitie of faith, and another thing to suppresse pride; and I say boldly, that he who calleth himselfe Pastour universall, or desireth so to be called, surpasseth the Antichrist in pride, because by pride he exalteth himselfe above others.

Idem. l. 6: Epist. 188.In his 188 Epistle of the sixt Book, see his words; I have said that he could not have peace with us, if he corrected not the vanitie of that superstitious and ambitious word, which hath been invented by the first Apostat; and to speak nothing of the injury done to your honour if a Bishop be called universall, that universall once falling, the univer­sall Church must also fall downe.

Thus much saith S ^t Gregory of the arrogance of John, Patriarch of Constantinople, Idem. l. 1. Epist. 30. who would appropriate this title to himselfe; he blameth his insolence, and applieth not to himselfe that which he denieth to him; but rather refuseth it being offered in those words in the thirtith Epistle of his seventh Book; Behold, (saith he in the Preface of the Epistle) yee have sent unto mee (I having forbid it) yee have wrote a word full of ambition, calling mee universall Pope, which I intreat you yee would use no more, for it is taken from you which is given to any other more than reason requireth. As for mee I account it no honour to see the honour of my brethren diminished; for my honour is the honour of the universall Church, and the solid autho­ritie of my brethren. Now if your sanctitie call mee the Pope univer­sall, you deny your selfe to be such in calling mee universall.

And thus much S ^t Gregory in those places for the condemning of that title as well in his owne person as in John, who would not for all submit thereto, but persisted still in his presumption, nor would his successour after him for any intreaty part with any thing.

Judge by those testimonies if in those times the Bishop of Rome was thought or did thinke himselfe generall Pastour and Head of the Church, his power and authoritie being already very great, but not yet come to the presumption of usurping that dignity and primacy; for that seemed to be an usurpation of such consequence and prejudice to all other Bishops, that he durst not attempt it publikely for feare of a generall oppositiō from all other Bishops, who might also have interposed the authoritie of the Emperour.

And howsoever, the Bishop of Rome at that time did shew a great inclination to their primacy for perfecting of their great­nesse, [Page 57] yet did they never dare to ascribe the same to themselves be­fore it was given them by the wicked and perfidious Emperour Phocas, who having overcome and taken Maurice, succeeded in his place; and because he was freely and without any contradic­tion crowned at Rome, in recompence would oblige the Romans, and ordained that the Church of Rome should thereafter be chiefe of all the Churches, and that Boniface the third then Pope should be universall Bishop, and so was the controversie determined by the power and authoritie of the Emperour.

If after all this, the title of head universall and generall Bishop ought to be thought of divine right, and of divine and Apostolique institution given to the Bishop of Rome, I have done; beleeving that the gift and declaration of a wicked Emperour, maketh not the Institution divine.

Thus you may perceive (friendly Reader) that Christ never gave it to S ^t Peter, and that the Apostles never beleeved any such thing, nor did S ^t Peter himselfe ever imagine to have it or make use of it. Yee see how almost six hundred yeares were finished (which questionlesse is a long time) after the death of our Savi­our, before either the Bishop of Rome was esteemed or did esteeme himselfe generall Bishop and Superiour over the whole Church; and now to say that it is the institution of Jesus Christ, is it not to thinke men fooles? and beleeve they are geese void of all sense and reason, not to perceive the imposture? Nor is there any but sim­ple and weake wits will beleeve it in the Romish Church; and if it be any Article of faith (as the Pope & his adherents preach, and as the Councell of Trent declareth) there is none by that reason in the Romish Church, but weake judgements, who are in the paths of salvation.

CHAP. XIII.

I Know the Cardinall Baronius, a man otherwise learned, and of great authoritie in the Church of Rome, in his Ecclesiasticall Hi­story hath endeavoured, above all things, to shew the primacy of [Page 58] the Bishop of Rome, as being the principall end and cause of all his painfull labours; but I protest that he saith nothing contrary to all I have spoken here of the History of the Popes, except onely that he striveth to draw more advantageous consequences for the Bishop of Rome, but with what sinceritie and ground, the indiffe­rent Reader may judge.

And because he sheweth (that which I have granted) that Let­ters were written from divers places, and from many Churches to the Bishop of Rome since S ^t Peters death, either to have his advice in matter of faith, or clearing of some doubts in Religion, or com­posing of some differences risen amongst the Bishops, as to one of their fellow-Bishops and brethren, who had great authoritie a­mongst them, as being the Bishop of the Metropolis of the world, where the Emperour did reside; he concludeth every where the primacy; but with very bad consequences; as doe many more of his fellowes, who taking pay of the Romish Church, either for feare to loose the Benefices they have, or in hope to obtaine better and greater, doe all that lyeth in their power to extoll the same, dissembling often those errours they perceive, and labouring to cloake and excuse that which they cannot deny.

Certainly, there is no man who reading the Cardinall Baronius with a minde void of passion, will not cleerly perceive that he pro­ceedeth after that manner; and indeed, according to the policy and wisdome of this world (which is neverthelesse foolishnesse before God) he could not doe otherwise; for he was wise enough to see and foresee, if he wrote otherwise than in the favour of his Holines and the Romish Church, he could never have aspired to the Cardinalship which he obtained thereby, nor to the honours and gratifications the Pope imparted to him thereafter, for ha­ving maintained so advantageously his authoritie and pretended rights.

Now to returne to my purpose, the Bishop of Rome having once obtained the title of universall Bishop and generall Pastour of the Church, by the donation and investure of the Emperour, he being already in possession of great authoritie and abundance of great riches, it was not hard for him to maintaine and conserve it in despite of all oppositions that were raised from time to time by Bishops who had not so much riches and authoritie as he, nor a backe strong enough to contest it against him, and make him quit the title, but rather hath laboured to exalt himselfe more [Page 59] and more, taking occasion from the weaknesse and necessitie, or the simplicitie and devotion of Princes to augment his authoritie and estate.

And he who by the meanes and beneficence of the Emperours was invested in the possession of his greatnesse, primacy, and riches, rose in a small time to that point, as to strive to depose them from their thrones, and usurp the right of creating and crowning them, make them kisse and adore his feet, nay even to set his feet upon their necke; abusing those words of the Psal. 91.13. Thou shalt walke upon the Aspe & Basilisque, Psal. 91.13. and the Lyon and the Dragon shalt thou tread under-foot; as did Alexander the third to the Emperour Fredericke Barberousse; and his sonne Henry the sixt (saith Baro­nius) being brought to the feet of Pope Innocent the third, there to receive the Imperiall Crowne upon his knees, and it being set upon his head as he was on his knees before the Pope who was on a throne, he beat it off with his foot, saying to him with an unsup­portable arrogancy, Know that as I have had the power to set the Crowne on thy head, so have I to take it from thee, and deprive thee thereof at my pleasure. But they took their time and oppor­tunitie of the infirmity and misery of those afflicted Princes, to ex­ercise upon them the usurpation of their Empire.

And no man of understanding will peruse the History, but he may see, that as the Emperours had invested the Bishops of Rome in the title and qualitie of Head of the Church, so for a long time after, they reteined the authority to create and install them in their See, and depose and turne them out; neither was any admitted on received, but by consent of the Emperour: And if in the absence and distance of the Emperour, the Romanes at any time medled themselves with the choosing of the Pope, they sent continually to the Emperour to have his consent; which sometimes he gave and other times refused.

And because time altereth and changeth all things; that which sometime before was done by all the Romane people with the aforesaid conditions, became by little and little to be reduced to the Clergie alone, which as the Pope grew greater and richer, did also augment their revenues and power, gathering the crummes from a Table so excessively furnished as was that of the Pope; and so the consent of the Emperour began by little & little to be neg­lected, but principally then when the Emperours were far distant, and taken up in other places with warres and troubles, and had [Page 60] neither meanes nor power to oppose or contradict that Election; And when they did oppose themselves, it had often divers suc­cesses, and occasioned many sad Histories, and lamentable Trage­dies.

But in the end, the power and riches of the Emperour diminish­ing by their dissolute life, and the revolting of Princes their sub­jects, and the Church of Rome growing continually in riches and wealth, through the too simple devotion and liberalitie of many Princes, the whole power of the Election of the Pope came to the Cardinalls, who in the beginning were the chiefest and richest a­mong the Clergy of the Citie of Rome, and now are chosen out of divers Nations, but more of Italy than of all the rest of the world together; all of them bearing title of some Church in the Citie of Rome; and by them alone at this present is the Pope chosen; but with all the corruptions and abominations which can be ima­gined in the Election of a Potentate.

For when it is in question to make a new Pope, there is no pas­sion that is not set on worke, there is no indirect means left un­assayed, no symony that is not committed. The Pope being dead, all is in disorder and confusion in the Citie of Rome; every vice and crime is committed there without punishment or inquiry, all revenge practised; the Officers made by the defunct Pope ha­ving no more power: there is sixteene or seventeene dayes allotted to the Cardinalls, to conveene and enter into the Conclave, which is a place furnished with Chambers and little roomes, fitted for the Election.

Those who pretend to be Pope, make commonly many faire promises to obtaine the voices of the Electors; to some they pro­mise their Pallaces, to others, Offices and Benefices; to some the advancement of their kindred: in a word, all they can imagine profitable to themselves. The Cardinalls Nephewes of the defunct Popes, as the richest and most potent of the Romish Church, being inriched and made great by the favour and power of their Un­kles, have each of them their factions and Caballs apart, compo­sed of those who are ingaged to them, by benefits and curtesies re­ceived and pretended, or in favour of the Cardinalls cap, or some other gratifications, given them by the Popes their Unkles, not speaking of their alliances and other considerations of neernesse they have among them.

After that, is the faction of Princes, of the Emperour, the King [Page 61] of France, Spaine, and Poland, of the Princes and Reipublicks of Italy, who by their Embassadours and Pentioners, labour all of them to have a Pope that favoureth the greatnesse of their estates.

Last of all, is the Faction which they call of spiritualls, which are they that endeavour to choose for Pope, him whom according to their conscience they thinke most proper and fit, and whom they beleeve will be most profitable for the Church. But this number is commonly very small; and in the Election of Pope Ʋrban the eighth, who at this present holdeth the chaire of the Bishop of Rome of fifty-three Cardinalls, who were present in the Con­clave for the Election, a Gentleman of the Romish Church at that time residing at Rome, who hath faithfully written the History which is publikely to be seen in the Booke of the Empires and States of the world, saith that there were but three in all of the spirituall faction, which aymed onely at the Election of the best, without considering the Intrest of France or Spaine, or any parti­cular benefit or utilitie.

And also after the same or a worse manner, have all the modern Elections been which I have read; as yee may see more amply in the Books that are written thereof, so common in the world as they need not be specified by me.

Now as the faction of those good and spirituall men, who ayme onely to choose the best and most proper, is questionlesse ever the least and weakest; and as the worldly factions are ever the greatest and strongest, it is needlesse to aske what doth ordinarily follow; and it is a marvell, if a good and impartiall and not factious be chosen for Pope; I speak even according to the beliefe of the Ro­mish Church.

They speak indeed a little of the holy Spirit, and invoke his assistance, but that is onely with their lips and for ceremony, (the holy Spirit shunning such corrupt company, that is so little dis­posed to receive his motions) thence cometh it, that they are some­times moneths, yeares, yea, ten, twenty, thirty, or forty yeares, they cannot nor will not agree; and some of them make one Pope, others another; this Pope creating his Cardinalls and Bishops, and the other his; with what disorder and scandall to all Chri­stians, I leave you to judge; the Earth oftentimes bleeding at their execrations.

And I may truely say that almost all the Popes are created by symony; for all the Princes well knowing by many experiences [Page 62] that the Election of the Popes is seldome according to the lawes of conscience, but by corruption and favour; they are obliged to entertaine, expresly for that end, Pentioners amongst the Cardi­nalls, to whom they give yearly Pensions, or some fat Benefices of their disposition, and so buy their voyces, that at the Election they may have a Pope of their faction.

The rich and powerfull Cardinalls, who are commonly the Nephewes of the defunct, practise the same with those who are poore, labouring to gaine and possesse their Suffrages, either by benefits received, or hope to receive, not indeed to be Popes, be­cause their families would become too great, and eat up others, but to reigne under the name of some other, whom they caused to be elected.

The Cardinalls who pretend to be Pope, spare nothing com­monly to captivate to themselves voyces and friends; and because oftentimes they be not very rich, they are content to promise more than they have a minde to performe, yea more than they are able.

So by all those fashions which are most common and ordinary, there is almost not one who is not chosen by symony, and conse­quently who entreth not in the Sheepfold, not as a good Pastour by the doore, but as a ravenous Wolfe, breaking the wall to feed and fill himselfe with the bloud and substance of the Sheepe, and not to feed them with the nourishment and food of life.

And because they use before the Election to reade some Bulls which thunder out the most fearfull excommunications and ana­thema's is possible against all those who proceed to this election by direct or indirect symony, or any other crooked or unlawfull courses, declaring them unfit and uncapable of any Ecclesiasticall Office or Benefice; there are almost none of those elected, who are not anathamatized with most terrible excommunications, and by those Bulls made uncapable to keep the Office; so that even there­by their election is voide, and their possession of no force and un­just, and all exercise of their power invalid; but are even irregular so often as they exercise any act of their charge, or administer any Sacraments: And neverthelesse, they often continue so, many years; but as they imagine themselves to have all power to binde & loose on earth, so doe they quickly loose themselves from all those Ana­thema's being once Popes, extending the same favour to all those who have assisted them in that mystery of iniquitie.

[Page 63]By such corrupt and diabolicall election it hath come to passe, that such abominable Monsters the Earth hath seen sit in the chair of Rome, that none can read the History of the Popes written by Papists themselves, but their hair riseth with horrour: it is not my intention here to set down the abhominations which are to be seen in those books, howsoever written with all the moderation possible to a favourable Historian, for I will not here be account­ed invective, and those who have not read those books should suspect me of that crime in producing such a multitude, as hardly could they beleeve them being written by my hand.

But let those who will, read there the life of Ʋrbanus the se­venth who for a light suspition put to death eight of his Car­dinals cruelly, causing to be sowed five of them in one sack, and did throw them into the Sea before his eyes, he being present in the same ship. Oh more than barbarous crueltie for a Church-man!

Let them see the life of Alexander the sixth, sometimes called Borgia, a native of Spaine, who gave the Indies to the King of Spaine, where he had nothing himself, and gratified him [...]ther with the brave title of Catholick King; Let them but read, I say, the life of that good Pope; and they shall see how many bastards he had, and how, loving one of them called Valentine excessively, although the Murtherer of his own eldest brother to get his estate, he had resolved to poyson all the richest Cardinals of his Court at one time, at a feast he had prepared for them in the Countrey, thereby to inrich his foresaid bastard with their spoils; but that cruell designe was both prevented and punished by God: for being thirstie before dinner, the butler either ignorantly or by the just judgement of God, taking the bottle with the poysoned wine for the wholesome, the Pope having drunk of it, died presently; and that Valentine who drunk also with him, being younger and stronger than he, died not presently, but languished the rest of his life.

An infinite number of such or the like actions, little better (if not worse) are to be seen in their lives and histories, where I rather wish the Reader to search them, than that I should blot my book with them; for if I should set them down here, the simple and ignorant would beleeve I spoke with more passion than truth, ma­ny of their actions surpassing all belief.

And if there be found any amongst those Popes well bred, and [Page 64] of a courteous and wise disposition (that hath seldome come to passe) neverthelesse they have been guiltie (some few excepted) of the common crime of inriching their Nephews, bastards, and kins­folks with the goods of the Church, and the blood and substance of poore Christians, so far as their power could extend it self and those have been the materials that have builded and cemented almost all the most potent families at this day in Italy. But let us a little reflect upon the power of the Popes of Rome, and their ele­ction, for it is an important point.

CHAP. XIIII.

I Have sufficiently shewne before, that S ^t. Peter never had the Primacy, and how that which the Bishop of Rome pretendeth, being usurped, is unlawfull, and of no force.

But let us suppose that Jesus Christ did establish S ^t. Peter for his Vicar on earth, and for Head of the Church after his death; Nay suppose that S ^t. Peter was Bishop of Rome; it will not therefore follow, that the primacie of the Church is bound to the Bishop of Rome; and that, he must be head of the Church, who is created Bishop of the City of Rome; or that the people of Rome have the priviledge to give a generall Head to the universall Church, as those of the Romish Church are forced to confesse.

S ^t. Peter (say they) was Bishop of Rome; and erected his chaire at Rome, therefore he hath placed and established the Primacie there: I am sure that S ^t. Peter also and first was Bishop of Anti­och, after the death of the Son of God, therefore the seat of Pri­macie should be rather at Antioch. Yes, but he lived and died at Rome; Our Saviour who was the chief Priest, and Head of the Church, without controversie died at Jerusalem; at Jerusalem therefore rather should the Primacie and first chaire be: and seeing Moses who was principall amongst the people, and chief Doctor, did exercise his office, and die in the Wildernesse; therefore ought [Page 65] the Israelites also to make the seat of their primacie and principa­litie in the wildernesse.

They must then of necessitie say that the priviledge of primacie was personall and not locall, given to the person of S ^t. Peter, and not to the City of Rome, where he setled his last See; they having as yet found no such passage in the holy Scripture, commanding the primacie to be annexed to the Bishoprick of Rome.

If then the primacie of the Church was not bound to the Bishop of Rome, what right have the Romanists had to give a generall head to all Christians, as they have done a long time? And al­though it had been annexed to him; when it was a question to create a Primate by the course of election, all Christians ought to be called to give their voice, either themselves, or by their depu­ties, and chuse him whom they were to obey; which never being done, sheweth sufficiently that election was not lawfull, and so other Christians were not obliged to obey him, they having nei­ther been called, nor had voice in his election; it being the Law of all Canonique election, that all those who have interest be called to give their voice and suffrages, either themselves or by their de­puties: But let us leave those ancient elections, and see if that which is now adayes, be surer and juster.

Here Oh Noble Princes and Prelates of the Romish Church, I wish earnestly ye would onely lift up your eyes and consider how much ye are interressed in the election of the Popes practised now [...]dayes.

When it is a question to create a generall and universall Pastor of the Church, I beleeve that all Princes and Pastors, yea and all Christians ought to be called to elect and chuse themselves, or by their deputies, him whom they must obey, and who ought to keep and guide their souls, and on whom all the good or evill of the Church dependeth; But this is not observed; they contenting themselves with the Cardinals, who represent, say they, the Cler­gie of the Church.

Here I might ask who those Cardinals be whom they call Prin­ces of the Church, and upon whom the Church is said to rest and move as a doore on the hinges; for from the word Cardine is Car­dinall taken; and it is known to every man that some of them are simple Priests, others Bishops, and others neither Priests nor Bi­shops, but ordinarily great Lords and Princes, to whom that dig­nitie [Page 66] is given for the greatnesse of their family, the most part of them being very rich, and abounding in wealth, and pleasures, who represent neverthelesse (as they say) the Apostles and disci­ples of Jesus Christ, although the difference be as great betwixt the Cardinals and the Disciples as betwixt day and night, and a great Chaos between those conditions; and neverthelesse these are the guides and leaders of the flock of Christ, the Counsellours of the universall Pastor, and the onely men can give a Pastor to the Church.

But consider (I pray you) what prejudice it is to Princes and Kingdoms hereby: the Popes labouring to perpetuate that Pri­macy within the families and confines of Italy, make of purpose a great number of Italians Cardinals, for one of other countreys; and I am full perswaded if there be sixtie Cardinals, there are ever more than fourtie of them Italians, and it may be three or foure of every other Nations: and when the Pope is dead, there being but 16. or 17. dayes purposely to conveene and make a new election, there are none but the Cardinals in Italy can be present; so it is not to be marvelled if the Pope who is now adayes created, is ever an Italian, it being impossible to other Cardinals who are imploi­ed in their charges or about their Princes to be present in time, their number being even too small to contradict or carrie it, al­though they were there.

But I would willingly ask who hath made Italy dearer to God than other Kingdoms and Nations, to carry this priviledge, and to give and impose a Law upon all other Christians of the world? Was Christ Jesus and S ^t. Peter born in Italy? they were born and issued from Judea: ought Italy (which is but a small peece of ground) to give Laws to the whole world, and to bring all other Christians under their yoke? Is it a Nation of greater worth then is France, Spaine, Germany, or other Kingdoms, greater and richer, more powerfull and renowned, than she is, to bring them also un­der her Empire? if the Head of the Church ought to be created by election, to make the election just, equitable, and lawfull, all Kingdoms should be advertised of the day of the election, that they may have time to come or send their deputies thither; Let them have equalitie of voice, as many and no more, of Italy, than of France, or Spaine; let Italy although but little, hold the place of a Kingdom, and have as many voices if they will, as a greater and more powerfull Kingdom, (that might be suffered, [Page 67] and it is all the favour it could pretend) let the election be made at Rome, and let the Pope live there if he list, this might be born with, providing all the Christian Kingdoms might have time to send their deputies, and be received with equalitie of voice and suffrage; so he who should be chosen in this manner might more lawfully be esteemed head of the Church, if not by divine, at least by humane right and Ecclesiastical policie; and Christians having after this manner contributed and consented to his election, might have some reason to acknowledge him for superiour, and obey him.

But to be elected as he is now adayes; although in all times there had been a head in the Church, he who is elected after this manner cannot be justly and lawfully esteemed for such a one; for the election is altogether unjust, and consequently invalid; and therefore none are bound to obey him; I speak even according to the Laws of the Romish Church, supposing also that Jesus Christ had had intention to leave another Head than himself to the Church on earth.

I marvell that Kings and Princes who have so great power, and so wise Counsell neer them, should so suffer this great injustice to be done to all Christians, that depend on their Authority, and take no order with it: are there not as wise men, and capable to govern the Church in their Dominions as in Italy? Is it necessary that it be continually governed at this day by an Italian? and that all the Congregations and orders of the Romish Church be also governed by men whom the Pope laboureth by his policy to have ever of his Nation, to reign and maintain himself with more full power? Those whom this doth concern, know sufficiently what I mind to say.

And must all the goods and almes of Christians serve onely to augment and inrich all the families of Italy, one after another? and that strangers can never pretend any part in that wherein they have as much interest as the others, and the materials of which they furnish at their proper charge, and to the great op­pression of the people, which might be much eased, if those innu­merable summes of gold, which go every yeer out of their Domi­nions to maintain the dissolutenesse and excesse of the Pope and his Court, did remain within the countrey, or were converted to the use of the Kings and Princes; nor is it without cause that the Italians mock other Popish Nations, for suffering themselves to [Page 68] be so gulled by them; and truly they have good reason: Let those who have the authoritie and power in their hands look to it if they please. I speak this even according to the maximes of the Romish Church and their worldly policie; but this is not the greatest evil, nor the thing I intend most in this discourse.

By this it may be seen how the Pope of Rome abuseth the boun­tie of Princes and Christians, to maintain himself in his authori­tie; and howsoever S. Peter and the other Apostles were subject to Princes, he himself in his 1 Epist. 2 Chap. 13 verse, exhorting Christians to all dutifull obedience, 1 Pet. 2.13 and especially that obedience and subjection that is due to Kings and Princes. Notwithstanding the Pope at this day saith, that he is exempted from all spirituall and temporall Laws and jurisdiction; thinking he holdeth of none but himself on earth, labouring to usurpe the same authori­tie over Kings and Princes, that the Son of God had, and apply­ing to himself that of our Saviour, Mat. 28.18 Matth. 28.18. All power is given to me in heaven and earth, but with this difference, that al­though Christ had the authority, yet he made no use of it, but ever submitted himself to Princes and Kings of the earth; and the Pope having not this power, usurpeth it neverthelesse so farre as he can.

Thence cometh it to passe, that he would bring under his au­thoritie and Dominions, Kings and Princes, and pretendeth them all to be subject and tributarie to his power, not onely in spi­rituall, but even in temporall things, and that with that subtiltie and craft, which Bellarmine and other Romish Doctors call indi­rect jurisdiction and power; whereby he maketh all the States, Empires and actions of Princes liable to his authoritie; it being impossible, but some interest or pretext of Religion or spirituall good be alwayes mixed with it, over which the Pope pretendeth direct authoritie, &c.

And therefore it is a Maxime in the Romish Schooles, that he may depose, establish, and excommunicate Kings, interdict their Dominions and Kingdoms, give all their estates in prey to the first Conquerour, under the pretext and colour of Religion; and if he think them not stongly addicted to maintain his faith and doctrine, or rather if they shew not themselves zealous of the augmentation and conservation of his greatnesse and authoritie; for this is the word of the Caballe, and the true cause of the usur­pation of such a power, besides the infallible ambition which is naturall to every one.

[Page 69]And grounded upon this maxime, the Pope hath made use of that authoritie upon all occasions, and doth it yet so much as he can. Witnesse that which the Pope hath lately done upon the Dukedomes of Ferrara and Ʋrbin in Italy; which States he hath handsomely seized upon; and would questionlesse do the same or worse with all other Princes, if his power did equall his will.

But men are not now so simple as formerly; and the Popes Ca­nons fright now adayes but few, for now they begin to crack, and most Princes are too strong and wise now to be led so by the nose, or submit their necks under his feet, as some of their Ancestors did; although I beleeve there would be many Pope Innocents found, if there were any Prince like Frederick Barbarosse, but they of our time are not so simple.

Neverthelesse he desisteth not (as he did in ancient time) to abuse timorous spirits, and make the name and interests of S ^t. Peter to resound loud every where, if a Prince take back that which the Pope had usurped upon him, he crieth that he robbeth S ^t. Peter; if he beg any thing from them to make up his greatnesse, it is, saith he, for S. Peter and S. Paul; if any refuse him, they refuse S. Pe­ter, saith he; Oh but S ^t. Peter will be warie to take part in all those greatnesses and worldly vanities which are so contrary to his exhortations, so far from his examples, and so little beseeming the office of a true Pastor of souls, and a Christian Priest.

But those pretexts have served him very much to deceive and cozen a number of simple Princes, with whose goods he being once enriched, thereafter becometh more potent and proud to make war against them, and ruine them utterly and their succes­sours; or else hath inriched his kindred, and increased and aug­mented his estate in such sort, that it far exceedeth at this present that of the greatest Princes of Europe.

For what Prince is there at this present in Europe who hath 24000. crowns to spend every day as the Pope of Rome? and all this either begged or usurped under the name and pretext of S ^t. Peter. But I would willingly demand, if he worketh the works of S ^t. Peter, and liveth as he did so to borrow his name; had S ^t. Peter as great wealth? did he make as great chear? and keep such a Court? or so much inriched his kindred? did S ^t. Peter govern his Church with so great state and pompe? Yes truly with greater povertie, zeal, and modesty, with greater sanctitie and edification; and I fear much that those who use so wrongfully the name of S ^t. [Page 70] Peter, be condemned one day by the example of S ^t. Peter, whose name and cloke they use, not imitating his works.

I know they find reasons to cover that magnificence and gli­stering vanity; but there is nothing in the world how absurd and bad soever, but the spirit of man can give some reason for it; and if the foolish and ridiculous fashion should come in the world, to walk with the feet upwards, and the head downwards, some rea­son might be given of it, as did that people which cut off young girles feet in their Countrey; but if those reasons be worthy to be received, let men judge.

And if the Popes complain (as they do) of the contempt of the Princes of our age towards them; let them live as did S ^t. Peter, whose name they carrie, then Princes and all Christians will re­spect them as S ^t. Peter.

Indeed every one now seeth and confesseth, that the lay Lords have been (in a manner) too simple, suffering themselves to be so easily cozened by the craft and insatiable avarice of the Romish Clergie, who under pretext of devotion, of Purgatory, and long prayers (as saith the Evangelist) have snatched the pleasantest and sweetest part of all the wealth in Christendome: (But of this per­chance in another place.)

At this time men are wiser, and go no more in procession from far countreys to kisse the Popes pantofle; and if any go for the present, it is more through curiositie than for respect and devoti­on; though they cease not to transport many Millions of gold daily out of some Kingdoms, (to the great grief of many wise and good men) and carry it to Rome, to entertain the Popes Court in the pleasures and insolencies known to most men, to inrich his Nephews and kinsfolks, and whorle the Cardinals with a cortage of fourty or fiftie Coaches; in a word, to maintain the Romish Clergie in such abominations and dissolutenesse, that S. Lewes King of France could never have the heart to see them; they sur­passing in excesse and dissolutenesse all the Cities of the world, even those where Christ Jesus and Gods Name is not known.

Let the Pope of Rome have whereon to live, and make good cheer (if he will) so long as he liveth, (that were sufferable) but to have 24000. crowns to spend every day is a little too much for an old Priest; and I beleeve that the over-plus would do an infinite of good to many poore Christians, Priests and Prelates also, both learned and understanding, who are constrained to live poorely [Page 71] all the rest of their daies (and I may say to fast) that they may send excessive Annates to Rome, to feed his hounds and maintaine his excesse.

Happy and wise are those Kingdomes, and States, who have freed themselves from that tyranny, and withdrawne their necks from under that hard and unsupportable yoake. I know the Pope is much grieved and fretteth daily for having by his presumption and obstinacy given occasion to those Princes, to open their eyes and see the darknesse and captivitie wherein they lived, and will beware to stirre so much another time, for feare his throne should fall flat to the ground: But there is no remedy for that which is past, nor is there any appearance, they will ever returne and come back to the ancient collection of Peters penny.

Mens eyes are too open now againe to be deceived, and their noses too apt to smell out their plots, which they are daily about to try, and would gladly execute if they could; he sendeth Agents and imployeth spyes and men disguised, especially of some orders; who goe secretly from house to house, preaching his Indulgences and pardons, to move the people to acknowledge him, and restore his former revenues, (for this is the onely end of all his Inventions what ever pretext of faith and Religion he pretend,) but the carri­ers of those Indulgences are no more in request, and are onely good for nothing, but to cheat women and weak spirits; the world hath had so many of his Bulls and pardons, that they be­leeve they will have no more need, but may live without them the ages to come; and wise Princes chose rather to keepe their mo­neys for the ease of their subjects and conservation of their estates, than to send it to the Pope to maintaine his Court in riot, and in­rich his kindred; the falsenesse of his doctrine appearing too cleerly now to be embraced by judicious and cleer-sighted men.

CHAP. XV.

THe Bishop of Rome is not onely content to challenge the pri­macy and superioritie over the whole Christian Church, but [Page 72] to strengthen and increase his credit, he falleth into a folly insup­portable to every wise and understanding man; for he attributeth to himselfe the same infallibilitie and truth that God doth, af­firming and maintaining that he cannot erre, no more than God, when he pronounceth any sentence in matter of faith. This seemed to me a cunning subtilty, if it were as easily to be beleeved as in­vented; for wanting the word of God and sufficient Scripture to establish his primacy and universall superioritie, he hath resolved to attribute to himselfe the infallibilitie, to make men receive the Scriptures according to his explication, to ground his authoritie and establish his doctrine thereby.

And this Article of infallibilitie is at this day come to such a passe in the Romish Church, that it must be beleeved as pertaining to faith, and necessary to salvation; it being forbidden under the paine of being holden for an heretique, and Anathematized for preaching to the contrary; and truely it is a doctrine which in policy ought to follow that of the primacy, for the accomplish­ing of a perfect and absolute authoritie. But as wee have shewen this primacy to be usurped and invalid, so doe we beleeve we have sufficiently nullified all that followeth upon those prerogatives, whereof this is the principall; Notwithstanding, for the greater satisfaction of the courteous Reader, wee shall answer briefly the principall reasons they bring to prove this doctrine.

The first Objection is drawne out of a passage alledged before, where it is said, Mat. 16.18. Mat. 16.18. Thou art Peter, and upon this Rocke will I build my Church, and the gates of hell shall not prevaile against it. This (say they) being understood of S ^t Peter, is to say that errour and untruth shall not prevaile against Peter, nor have victo­ry over him; and that he shall never be deceived nor erre, nor con­sequently the Pope, who tearmeth himselfe successour of S ^t Peter.

Notwithstanding, S ^t Peter having erred after these words were pronounced, and denied his Master, (which is the greatest fall that can be in the faith) sheweth that those words are not understood of S ^t Peter, but of the faith and confession he made at that time, which being most true, and the truth it selfe, shall never be over­come nor surmounted by the gates of hell, but shall continue in strength eternally; and so it is in vaine for the Pope to ground his infallibilitie upon words which are not spoken of S ^t Peter, nor consequently of him, as is most manifest, and as I have shewed be­fore.

[Page 73]Another Objection which the Romish Church thinks stronger and more expresse is this, Luk. 22.32. The Lord said to Simon, Luk. 22.32. Si­mon behold Sathan hath sought to winnow thee as wheat, but I have prayed for thee that thy faith faile not; and then when thou shalt be converted, strengthen thy brethren.

For my part I perceive not what they would conclude thereby, but that the faith of S ^t Peter should never faile, and yet wee see that it failed much, and that S ^t Peter did stumble and erre grosse­ly in the faith, having denyed his Master a long time after those words were spoken. If then that be understood as they would have it, the prayers of Christ should be of none effect, (which is blasphemy to thinke,) wherefore we must finde out a truer mean­ing of those words, and say that is understood of small falling, Christ Jesus saying to Simon, Simon I have prayed for thee that thy faith faile not finally; that is to say, if peradventure thou suc­combe and fall (as thou wilt) at least raise thy selfe, and enter a­gaine into the profession of faith, and being converted by a true repentance, thou must confirme thy brethren, and let this fall make thee wiser in time to come, and be a means to thee to con­firme others, and exhort them to take heed, least they slide and fall as thou. This is doubtlesse the true and lawfull meaning of those words (as every understanding man may judge) and not the ex­plication of the Romish Church, which every reasonable man will finde to be altogether absurd, and invented of purpose to e­stablish a false doctrine.

And although it could be proved that S ^t Peter did never fall, and we should confesse that the infallibilitie was given to him: Will it therefore follow, that it is given to all his successours also? and that which was said to one person, and of one person, must be said to all his successours, and of them all? if they apply to the Pope all that was said to S ^t Peter the Apostle, and in his favour by Christ Jesus, why doe they not apply as well all that was said to his disgrace? and so the Pope must be called Sathan, because Christ did call Peter so; those words must also be applyed to the Pope, Thou shalt deny mee, as our Saviour spake them to S ^t Peter. This certainly hath too often falne out, to the great hurt and scandall of Christian people; although (I confesse) that our Saviour speak­ing to Peter, did not meane it of those who should be thought his successours.

Now these are the strongest passages and arguments, on which [Page 74] this pretended infallibilitie is grounded, which is the whole foun­dation and basis of all the Romish Doctrine now in controversie, which being proved to be usurped against reason and equitie, as the primacy whereon it is grounded; you see in what estate of er­rour and heresie that Church is in, and how blinde and deceived they are that follow it.

It was thought formerly strange, that the Pope of Rome was called Antichrist, and (I confesse) it was long before I could be satisfied with the application of this name to the Pope, thinking it was too rigorously spoken, and with too small ground; but when I came to consider and examine the ground more narrowly, I thought they had reason sufficient for so doing, especially for at­tributing to himselfe the infallibilitie, which is onely proper to God, and which is the most execrable blasphemy, Antichrist can commit; and the greatest of his offences, mentioned by S ^t Paul in those words; 2 Thess. 2.4. Even to sit as God in the Temple of God, and exalting himselfe above every thing that is called God; for truely the Pope in this maketh himselfe as God, appropriating to himselfe infallible truth, which is onely proper to the Godhead, and is the Godhead it selfe.

Making himselfe further to be adored as God, yea more than God, causing men to carry him upon their shoulders at the Pro­cession of the Sacrament, where that which they call the Hoast, or body of the Son of God, is onely carried on horsebacke, causing Christians, yea, Nobles and Princes, to kisse and adore his feete, and laying the holy Scripture at his feete. And when he celebra­teth the Masse, his Chaplaines use a great deale more reverence and ceremony about his person, than they doe about the Altar and Hoast: with an infinite number of other things, proper to the sonne of perdition, described by S ^t Paul, and by other Scrip­tures; which to shunne tediousnesse, I passe by, remitting the Reader to those who have expresly and amply written on this subject.

CHAP. XVI.

YOu have seen (good Reader) how I have clearly shewed, that the Romish Church which maketh the primacie and infalli­bilitie an Article of faith, set down especially in the Confession of faith of the Councell of Trent, can produce no passage of holy Scripture that proveth it with the least ground or reason; you have seen how I (not being obliged to prove the negative by Scripture) have notwithstanding by the same word of God shewed cleerly enough, that Christ Jesus had never intention to give that primacy to S. Peter, as the Apostles did never beleeve nor acknow­ledge it, and that S. Peter himself did never think it, nor make use of it; and consequently, that it is falsly attributed to the Bishop of Rome, although he were successour to S. Peter in the Bishoprick of Rome, (which is a great controversie.)

You have also seen that the Bishop of Rome was never called nor acknowledged for head of the Church, or universall Pastor, the first 300. yeers without controversie, yea for almost 500. yeers (which is a very great and long time) and further, that he never assumed, but rather rejected that title as wicked, damnable, and arrogant, and proper to Antichrist, never using that Authority.

It hath been shewed you how this usurpation was brought in, and how it hath been maintained, in what case it may be in at this present, and by what unjust and tyrannicall means that unlawfull Authoritie reigneth in the world, to the great prejudice of Prin­ces, and oppression of Prelates; and to the great scandall and hurt of all poore and simple Christians.

Lift up therefore the eyes of your understandings, and conclude with me, that this power being usurped, is unlawfull and void, (as it appeareth) is in vain, and without reason said to be the rule of faith, that it appropriateth to it self the infallible explication of the holy Scripture, and the priviledge to declare the Articles of faith.

It is in vain then that it sendeth us to its Synods and Councels, which presume to have no authority but from him who hath none [Page 76] himself, neither to call nor confirm them, and all the Canons that were ever made under that unlawfull authoritie, have neither force nor vertue, neither can they oblige any Christians.

All the Canons and Constitutions therefore established and con­firmed by the Popes of Rome and their Councels, are of no force nor strength; neither can they oblige any man.

Therefore all the Excommunications and Anathema's, all the commandments and prohibitions issuing and coming from such an Authority, which are numberlesse, ought to be rejected and set at naught, (if they have no other authoritie from the Word of God) as void and unlawfull, and cruell burthens laid on mens shoulders to hold them in slaverie, as those of the Pharisees con­demned and accursed by God himself.

Compare, I pray you (courteous Reader) the Commandments of God with those of the Church and Pope, and you shall see that the Commandments of God are easie, Mat. 11.30. and his yoke is light, (as he hath said) and that the commandments of the Church which the Pope affirmeth to be of equall authoritie with Gods, are in­supportable burthens, and cords to strangle the consciences, and snares to precipitate them into hell: Open therefore your eyes, O ye people, and behold your blindnesse and the captivitie in which ye live so miserable; Isa. 52.2. Loose the chains from off thy necke, poore slave, and captive daughter of Sion, may I say unto you with Isaiah.

I know that many Bishops and Prelates, men of great learning and honest conversation, yea the most part of the Prelates of the Romish Church, mourn and groan under the weight of that yoke, and wish nothing more than the happy occasion to see themselves delivered, complaining often amongst themselves, and making their complaints resound in the eares of their trusty friends; I know assuredly (as having heard it from their mouthes) that they are of the opinion of the ancient Bishops, that the Apo­stles were equals according to the testimonie of the Scriptures, and that the Bishop of Rome is no more than their equall, their fellow Bishop and brother; not their superiour, although one of the greatest amongst them, because of the greatnesse of the City of Rome where he resideth, as they of the first ages did esteeme: I know they see and acknowledge that it is nothing but an usurpation begun by the liberality of great Princes, and brought in by the ambition of the Popes, and the indiscretion of the wicked Empe­rour, maintained by force during the weaknesse and calamities of [Page 77] the Emperours, and the dissention and division of States, and yet tontinue at this present by unlawfull policies and courses, under the bountie of soveraigne Monarchs who suffer it.

All the learnedst and most judicious of the Romish Church see and deplore this miserie and tyranny; but to open their mouth aloud and in publique, is a thing which none dare attempt under the Popes authoritie; for besides the excommunications and Ana­thema's which will not be wanting to terrifie the simpler, besides the prisons and other corporall punishments where the Inquisi­tion reigneth; they must expect (where the Pope hath any credit with Princes) to be quickly deprived of all the Church Revenues they possesse, and out of hope to get any more; which verily are too strong motives to retain many, who have not sufficient cou­rage, and who by pusillanimity, and those temporall respects, are forced to keep silence, and yeeld as dumbe dogs which dare not barke, Isa. 56.10. seeing the woolfe fall upon the flock, as saith Isaiah.

Would to God Princes would once rellish this important truth, which a great many of their ablest Subjects do acknowledge, and open their eyes to see the captivitie under which they go about to oppresse their authoritie; God of heaven make them see their servitude, and give them resolution to deliver themselves and their Subjects from under that strange and cruell yoke.

I am perswaded if once this great abuse were out of the Church, if this unjust and incompetent Judge were once rejected, as an u­surper of an authority not belonging to him, all Christians would in a short time be of one flock, and under one Pastor Christ Jesus; and in a short time there would be through all Europe, and other places of the earth, but one faith, one baptisme, one God; for the holy Scriptures entring to be Judge and Rule of all con­troversies in point of Religion, there would be no man of spirit and judgement who would not in a short time know the truth, and the darknesse of error would quickly be dissipated by the ap­proach of the light.

But from this incompetent Judge doth proceed all the miserie of the Church, and because that point is the most important of all others in controversie, I have stayed longest upon it, and laboured to deduce and cleer the same more amply, as being that where­upon I did most ground my conversion, and the change which I have made.

And because I know there be yet many points, which for not [Page 78] being sufficiently cleered, are the cause of the perdition of many, I shall endeavour to speak something of them in the following Chapters, according to the light God hath given me, and the knowledge I did acquire being in the Romish Church: not that I promise to set them down so amply as I have done the precedent points; For having proved evidently that rejecting the judgement of the Pope as unlawfull, and of no force, we ought to take the Scriptures and Word of God alone, to judge all our controversies in matter of faith; all, that cannot be shewed in the holy Scrip­tures must be banished out of our beleef: and because they of the Romish Church confesse, that in many points they have no Scrip­ture nor ground, it is by consequence to avow and confesse the nullitie thereof; neither need we any other form of processe to condemne them of untruth, so that which I shall write hereafter shall onely be for the greater satisfaction of the Reader, and to open the eyes of many simple souls who see not their blindnesse and darknesse.

CHAP. XVII.

AFter that I was sufficiently informed, and fully satisfied, by those reasons and considerations I have already deduced, and others like to them, which to avoid prolixity I omitted, that nei­ther the Pope nor the Church ought to be my Judge in matter of faith, but the holy Scripture onely, which God hath given us to that end; then did I begin to examine all points of faith by the Scripture alone, and in every thing that was propounded to me by the Romish Church I had recourse to the Word of God, and holy writings, to see if it was conformable to them; and if any such thing were preached by Christ and his Apostles, who have questionlesse divulged the pure and most perfect faith, that being the thing every Christian ought to practise in matter of faith.

And perceiving the point of the Invocation of Saints to be at this present in great estimation in the Romish Church, and that the c [...]nfession and profession of faith ordered by the Bull of Pope Pius the fourth, according to the Councell of Trent, saith ex­presly, we must honour and invoke the Saints: I have searched and examined this point by the holy Scriptures.

[Page 79]I confesse truly that as my nature moveth me enough (praised be God) to give honour to those to whom it appertaineth, especi­cially in holy things, so have I ever had an inclination to render to the Saints, as much honour and respect, as I thought was due to them; and if I should have found any ground in the holy Scrip­ture for the Invocation of Saints, I would certainly have embra­ced it with a hearty affection; but knowing that God is better pleased with obedience than will-sacrifice, so I did beleeve the Saints demanded nothing more of us than what was due to them, and that we are so far from doing them pleasure in giving them more honour than justly appertains to them, that it were rather to offend God, and them in God, who loving him above all things have no other glory nor pleasure than his glory and will.

Now for passages out of the holy Scriptures to prove this Ar­ticle, the Romanists produce none worthy of consideration; and that which ever I did read of greatest importance for them, 2 Pet. 1 [...] 15. is the passage in 2 Pet. 1.15. (Moreover I will endeavour that you may be able after my decease to have those things alwayes in remembrance.) Thereby (say they) Peter promiseth the faithfull that he will pray for them after his death.

This passage is falsified, for it is according to the Greek, I will endeavour that you may be able after my decease to have those things still in remembrance: that is, Theod. Aquin. in Comm. super E­pist. as Aquinas himself (who is esteemed M ^r. of the Schoole) explaineth; because (saith he) I must shortly be dissolved; therefore so long as I live, I will take pains to adver­tise you not onely once, but often, that is, instantly and diligent­ly, that you may remember those things I told you after my death. Oecumenius also acknowledgeth this explanation to be the best, and the other to be hyperbolicall, that is, troubling and over­turning the construction.

And although we should confesse, that by this passage is proved that S ^t. Peter and the other Saints pray in Paradise for the faith­full, it will not thence follow that they hear us, and that we must call upon them, nor can they produce any proofe out of Scrip­ture.

The Jesuite Cotton also in his first book of his Institution in the Chapter of the Invocation of Saints, saith, Cotton Instit. li. 1. cap. d [...] Invoc. Sanct, that for command­ment to pray and call upon the Saints, the Church hath never taught any: neverthelesse the confession of faith of the Councell of Trent (composed and formed to be received of Christians by com­mand [Page 80] of the same Councell, Concil. Triden. Sessio 25. de Reform. cap. 20. and especially by Pope Pius the 4 ^th.) hath those words, (I beleeve the Saints must be honoured and invo­cated, who reign together with Christ, and that they offer up prayers to God for us.) Thence it would appeare that this good Father did not well know his belief; for behold, his Church beleeveth that Saints must be honoured and invocated; if it be not peradventure that he would put this glosse upon the words of the Councell, to wit, that the obligation is onely by way of counsell, and not a commandment; but they might say as much of all heresie, and the word (I beleeve) sheweth they make an Article of faith of it, which obligeth them all.

But let us grant, if you will, that all the Saints who are with God in glory offer continuall prayers to him for the increase and prosperitie of the whole Church and all the faithful, (as some Do­ctors beleeve:) and perhaps might be granted, although we have no knowledge thereof from the holy Scripture, (and so it cannot be a point of faith;) it will not therefore follow that they hear all our prayers, and know our necessities in particular, or that we ought to invoke them; and the fashion in which the Romish Church explaineth this point, sheweth sufficiently its nullity.

For they say the Saints do not hear our prayers themselves, but beholding and contemplating the divine Essence, they see them there as in a glasse, and so have knowledge of them; and although (say they) they see whole God, yet they do not see him wholly, nor do they see all which is comprehended in that divine Essence, for so should they have an infinite knowledge; but they see onely that which God will manifest and reveal unto them.

Now to beleeve God manifested unto them all the prayers that are directed unto them, is a groundlesse conjecture, there being no Word of God to inform us thereof, nor any returned from those places to bring us news. And although this might be, there being nothing impossible to God, neverthelesse all confesse and agree, that every thing which is possible to God cometh not therefore to passe, nor ought we beleeve it to be done, if the Word of God de­clareth it not to us as matter of faith; besides there are so great ab­surdities in the explication of this doctrine, that I marvell how it can enter into the spirit of a reasonable man.

For they confesse that our prayers go first to God, and then from God to the Saints, and after they return from the Saints to God, which is as one praying to S ^t. Nicholas (for example) if [Page 81] God say to him, Nicholas know that such a man in such a place upon the earth asketh thee such things, whereof I advertise thee, that thou may pray to me, and then I will advise if I shall heare thee, that is, to make God Mediatour towards the Saints, before the Saints be Mediatours towards God.

Furthermore, the Saints have not an infinite knowledge and vertue, and as they know not all things, so doe they not know them all at one time, and are not as God, who provideth for the generall government of the world, and all particular things there­in, without any trouble or disturbance; for the infinitenesse of his divine essence giveth him that power; but the Saints are not so; for although their power be great, yet it hath its owne bounds; nor I cannot conceive how a Saint at the same instant can heare all the prayers made to him here on earth, nor how he can provide for all, as they make the simpler beleeve.

For let us suppose (if yee will) that it is Saterday, which day the Romanists dedicate especially to the blessed Virgin, Mother of God; or one of her great holy dayes among them; as of her Na­tivitie, her Assumption, or any other, from the dawning of the day to mid-day, there are a million of millions of Masses said every moment in those places where Popish Religion is planted, and a numberlesse number of prayers at one and the same instant are di­rected to the blessed Virgin, every particular person imagining shee heareth them perfectly, and indeavouring to make his wants knowne to her, to the end he may be relieved; or suppose shee knoweth them already, and that they onely labour to pray to her and aske her helpe and reliefe; they will be forced to confesse that the prayers and necessities of every particular person goe first to God, who alone knoweth the hearts, and then from God to the Virgin, and from her againe to God; last of all they returne from God to the Virgin, that shee may give order and make them feele their prayers are granted, if God think it expedient. Now if there be two thousand persons in a Church that pray to the Virgin at one time, it must be done by every one of them in an instant; and if there be ten thousand in a Citie which pray at one time, that must be done by every one of them so; and if that be done pro­portionably through all the Cities of a Kingdome, even of many Kingdomes, where a numberlesse number of people pray to the blessed Virgin at the same instant, shee must have at one time an in­finite multitude of businesses to heare, and necessities to provide [Page 82] for, and at the same instant God informeth her of an infinite num­ber of prayers directed to her for an infinite number of wants, shee returning an infinite number at the same time to God; and in the meane time, while shee returneth them to God, and prayeth to him, according to the information it pleased him to give her, God at the same instant advertiseth her of an infinite multitude of other prayers; which indeed may well be done by God at an in­stant, but not by the Virgin Mary, who being onely a finite crea­ture, is not able to thinke and advise upon so many affaires toge­ther at one time no more than we; but needeth some time and suc­cession to know & provide for all, though we confesse, that a sepa­rated soule may know sooner than united to the body, and that shee know by a single apprehension and not by discourse; but be­ing finite, her power of knowing is finite, and shee cannot know all together, nor thinke upon all at once, being ever in state of glory.

And let us but grant the least time to every businesse, we would quickly be far from our intent; for there being some dayes milli­ons of millions of affaires and prayers directed to her through the world, shee cannot imploy the smallest time imaginable in every businesse, but shee must be more than a yeare to thinke and looke upon all the affaires which are directed to her in one day, nay in one houre, nay in a quarter of an houre. And because it falleth out often in a yeare, we must of necessitie fall into an inexplicable labyrinth to every tongue, inconceivable to every understanding, and impossible to every creature, how perfect soever shee is, there being nothing but that which is infinite capable of such things, the which ought not to be acknowledged in any Saint whatsoe­ver.

But to what purpose (I pray you) shall we addresse our selves to Saints? seeing we have our Lord Jesus Christ, who is the true Mediatour, the Soveraigne and onely Advocate betwixt us and his Father, who commandeth us to come and addresse our selves unto him, who giveth us the confidence, and assureth us that he will comfort us; Mat. 11.28. Come unto me (saith he) all yee that are weary and hea­vie laden, and I will ease you; He saith not goe to Moses, or to Abra­ham, or have you recourse to Jacob, but come to me all both poore and rich, men and women, whosoever yee be, how great sinners soever; all yee that are weary with any griefe or affliction, for any disease or any affaires whatsoever, and I will comfort you; and [Page 83] be assured yee shall finde consolation. Is there any Saint in the world, to whom we have so great reason to addresse our selves, as to Jesus Christ our God? who ever hath commanded and pro­voked us to come to him? who hath called and charged us? who hath ever said come to me? who hath given us so great confidence? and to whom ought we to beleeve, and to trust so much? is there any Saint so able to assist us? and who can comfort us so much in all our afflictions, and heale us so well of our diseases? or so quick­ly and powerfully helpe us in all our crosses as he? Is there any Saint that hath assured us so much of his good will towards us? Is there any Saint in whom and on whom we can trust and repose our selves so freely? To what purpose then should we goe and ad­dresse our selves rather to the Saints, than to him who is our God and omnipotent Father, and who infinitely desireth our well­fare.

It is easie by that which I have said, and which I am to say, to answer the objection Papists commonly have and imagine to be strong, drawne from the comparison of Princes and Mediatours, which men use to goe to them, and to doe their businesse the bet­ter; for it is not so in God; we goe not directly to Princes either because they know us not, or because we are not sure of their af­fection towards us, or if they be minded to doe us good; but this hath no place in God; for we are certaine he loveth us, and desi­reth and willeth our good; it is moreover his will, and he com­mandeth us to come to him; so we have no need to interpose o­thers; and having no commandement to doe it, nor example in holy Scripture, nor any reason in the world, we cannot doe it without offence.

And we need not doubt but the Apostles had a sufficient incli­nation to honour the Saints which were before them; yet we see not in any place of Scripture, that ever any of the Apostles did in­voke any of the Saints, either before or after the death of our Sa­viour; or that he ever recommended that doctrine: if this had been an Article of faith, and of so great importance, doe yee not thinke they would have left something of it in some one of their Epistles? or S ^t Luke in the Acts? which no where appearing, it is a manifest signe Christ Jesus did never teach it, and that it was ne­ver his will we should practice it.

Now if our Saviour hath not recommended it, nor the Apostles taught it, and if further it appeare they never practised [...]o, upon [Page 84] what reason and ground ought we to doe it? Shall we thinke our selves wiser than Christ and his Apostles? and doth it not appeare to be a humane invention and addition to the Word of God? which is cursed from his mouth, and threatned with an Anathema by the Apostle S ^t Paul.

Besides, if we interpose Christ, who is our true and soveraigne Mediatour, is there any that can deny that our prayers are not as well and better made, as if we did interpose all the Saints: to what purpose is it then to interpose S ^t Pachomius, S ^t. Paphnutius, S ^t Anthony, S ^te Theresias, S ^t John Gualbert, and the like, rather than Christ Jesus, and leave him to goe to Saints, which are nothing in comparison of him.

And there is no man who would not confesse, but it is better to pray to God and to Jesus Christ, than to the Saints, and addresse our selves to him rather than to them; because wee have a com­mandement for the one and not for the other. Seeing then it is better to addresse our selves to God than to the Saints, we having no commandement nor counsell in the holy Scripture, nor any example in the lives of the Apostles, who were better Christians than wee, and who had a greater inclination and affection than wee to honour the Saints; with what reason should wee doe it? We ought therefore to reject this as a humane invention, and a su­perstition invented by the Romish Church, and which is threatned with Anathema.

CHAP. XVIII.

AS it is manifest that the Romish Church is wholy builded upon utilitie and profit, so is game and lucre the principall cause of the article of the invocation of Saints and images; for when the Clergie did perceive that the people (commonly incli­ned to superstition) using to passe many nights at the Sepulchres and Tombes of the Martyrs in fasting and prayers, praysing and blessing God for their constancy, did begin to pray to them upon the assurance of their felicitie, and hope that their soules being im­mortall might heare them, and have credit enough with God to [Page 85] helps them, and charitie sufficient to imploy themselves for them; they did not reprove them for this superstition, but were glad to finde out these means, and use the occasion to draw profit there­from.

Thence came to passe, that the Priests did resolve to place the Images of such Saints and Martyrs in their Temples, although they were not buried there, to the end the people relinquishing the Tombes and Sepulchres where their bodies did rest, might come see and pray to them represented in their Churches; and so com­ming to make their prayers, might leave some offering, imagining well they would not returne without shewing their liberalities in favour of the Saint, but where the Priest & the keeper of the Saint should ever have the best part.

And that abuse in short time grew to such a disorder, that every Priest laboured in emulation one of another, to place the most Ima­ges of Saints, as was possible in his Church, especially to set up those the people most esteemed, and to which they came most wil­lingly and furthest; so that in the end many Temples are become true Pantheons, there being no corner where some big or small Saint had not place; and I have seene in some Churches where for want of place to erect all their Images in Bosse, their Pictures were confusedly drawne one by another; as the 15000 Virgins are, shewing onely their faces; to the end that whatsoever Saints the people desired to adore and pray to, they might be found in their Temples.

And when they perceived some Saints to be more prayed to, and in greater request than others, they were not content onely to set their Images in the Churches, to dedicate and consecrate Tem­ples to them: but the avarice of Priests hath invented fraternities and Congregations in their honour, which bearing their name, professe themselves chiefly affected and devoted to those Saints; and to combate and live under their assistance and protection; these congregations and fraternities being often erected in emu­lation one of another, and alwayes to the utilitie of the Clergie, which can well make profit thereof.

But as all things have their time, so have the Saints had theirs in estimation & honour in the Romish Church; and the Apostles and auncient Martyrs, whom they had in great veneration and esteeme in old time, at this time have lost almost all their credit among them, there being few that pray (in private especially) [Page 86] to S ^t John the Baptist, S ^t Matthew, S ^t Luke, S ^t Peter, and S ^t Paul, and others of the most renowned among the Saints; and for the holy Patriarchs of the old Testament, as Abraham, Isaac, Jacob, Job and David, whose faith and vertue are recommended by the holy Scriptures, which giveth us a most sure testimony of their beatitude and sanctitie; and of whom Christ and his Apostles have spoken so much good; have never had the happinesse (for any thing that can be perceived) to have been in veneration and honour in the Romish Church; nor had never any candles offered them; but they especially which have had much honour and repu­tation amongst them, have been and are yet some new Saints, ca­nonized by the Pope alone, without any other certaine revelation and testimony of the Word of God; and to them doe they pray, and honour them more than all the Apostles of Christ Jesus toge­ther, and all the Patriarchs that ever were; as if they had not so much power and credit with God, and were not so great Saints in Paradise, as those which are canonized by the Pope.

But I would willingly demand how the Pope can assure us of the felicitie of another, being not certaine of his owne? and some Pope is said to have canonized Saints, whom they of the Romish Church thinke damned for his execrable life and death; and he may have canonized a man who is now in hell: Notwithstanding such is the abuse, that they whom the Pope hath declared Saints, are in greater estimation, than those of whose sanctitie we are assu­red by the holy Scripture, and that man would be derided now, who should say, S ^t Abraham, S ^t Isaac, S ^t Jacob pray for me, or set their portraicts or images in the Churches to be adored, or erect some fraternitie or congregation in honour of them.

But all the devotion a la mode is onely towards some Saints of a new stamp, & the virgin Mary, who alone hath more Masses, pray­ers, Chappels, and fraternities erected in her honour, than all the persons of the most holy Trinitie have together; and for one Masse, one Congregation or prayer to the holy Trinitie, there are an hundred to the Virgin Mary; to whom they pray oftner with­out all comparison than to God, giving her more honour than God; which certainly is a great offence, not onely to God; but al­so to her, who questionlesse abhorreth and detesteth all those ho­nours which shee knoweth to be due not to her but to her God; shee having no other honour nor consolation, than to see her God and Son honoured, 1 Tim. 6.16. to whom alone all honour and glory doth appertaine, (as witnesseth the Apostle Paul.)

[Page 87]And neverthelesse, it is the trade and custome of the Romish Church, never almost to pray to God, but to the Virgin Mary; to make no more vowes to God, but to the Virgin, and the Pater-noster, which is the prayer the Son of God taught us to pray when wee are to pray, is little in use for the present; but onely prayers to the Virgin, and to Saints; and on the beads, for one Pater-no­ster, there be alwayes ten Avemaria's; and when the Bell touleth in the morning, at noone, or at night, there is no prayer said to God, but to the virgin Mary; and the Preachers at their Sermons say never the Pater-noster, but the Ave maria, and the sancta; and he who in place of Ave maria should say the Pater-noster, and for praying to the virgin Mary, should pray to God, and say the Lords Prayer, would be reprehended and censured, as having a bad opinion of the faith.

Now what is all this (I pray you) but errour, superstition and Idolatry? and to give greater honour and glory to the Saints than to God? to the creatures, than to the creatour? and have the vir­gin Mary and the Saints in greater estimation than our Lord Je­sus himselfe, our perfect Mediatour, Advocate, and Intercessour, so established for us by the testimony of the Scriptures, to recon­cile us to God, to entercede for us with God, and appease God his Father for us. And what is all this (I pray you) but to make void the will of God, to follow the inventions of men, and to expose themselves to the condemnation pronounced from Gods owne mouth against that in S ^t Mat. 15.3. and in an number of other places. Mat. 15.3.

Now for the adoration the Romish Church giveth to Saints and Images, although (it may be) the most understanding and lear­ned of that Church adore them not as God; and that by the di­stinction of adoration of Dulia and Hyperdulia, they thinke to ex­empt themselves from Idolatry; or if they were content to keepe their pictures in their houses, as they doe those of the Caesars, or other excellent personages, without exhibiting to them any reli­gious adoration, that might be tolerated; but exposing those ima­ges to the people, and setting them in the Churches to be adored, they are the causes (at least) the people commit Idolatry towards Saints and Images; for they adore the Saints, and pray to them, and speak to Images as to God; demand health and remedy from the Saints and Images as from God; and if the Images be onely drawne on Tables, they make not so much account of them; but [Page 88] if they be in Bosse, and well made, they speake to them, as if they were alive, and carry themselves altogether towards them, as did the Idolaters towards their Idolls. See what is said in the Booke of Wisdome, which is holden to be Canonicall among them, and judge you if all doth not agree to the most part of people in that Church.

Sap. 13.15.In the thirteenth Chapter, verse fifteenth, it is said, speaking of Idolls and the Images of the Gods; He will make a convenient habi­tation for it, set it in a wall, and make it fast with Iron; for he provi­deth for it, that it may not fall; knowing that it is unable to helpe it selfe; for it is an Image, and hath need of helpe; Then maketh he his Prayers for his goods, his wife and children, and is not ashamed to speak to that which hath no life; for health he calleth upon that which is weake; for life prayeth to that which is dead; for ayde humbly beseech­eth that which hath least means to helpe; and for a good journey he ask­eth of that which cannot set a foot forward; and for gaining and getting and or good successe at his hands, asketh abilitie to doe of him that is most unable to doe any thing. Sap. 14.1. Againe, in preparing himselfe to saile, and about to passe through the raging waves, calleth upon a piece of wood, more rotten than the vessell that carrieth him; for verily desire of gaine devised that, and the workman built it by his skill.

Judge I pray you, if all this doth not agree, and is not found in the simple people of the Romish Church; and if there be not as great reason to condemne them of Idolatry, as those of whom it is spoken in this place; and are not they which place those Images and expose them to the people, which authorise them by their doctrines, and sollicite the people thereunto, the causers and pro­tectors of Idolatry? But as the Booke of Wisdome saith in that place; The desire of game hath devised that; for it especially hath been the onely covetousnesse of Priests and Clergie to gaine and gather the money and offerings of the people, which hath made them expose the Images and erect them in the Churches; there be­ing many of those Images worth great revenues to the Clergie; and I know some worth above ten thousand Crownes yearely to their Priests; and therefore we need not marvell that the Romish Clergie, so carefully maintaine the doctrine of invocation of Saints and Images.

For as the people goe but seldome to God but by the Saints, so doe they but seldome goe to the Saints but by the Priests, to wit, by their Masses, Pilgrimages, and other the like means; and how­soever [Page 89] the saints in heaven take no money for their paines, they having no need, they neverthelesse which are on the earth can well take it, refusing nothing although they have no hands; but the Priests have hands enough for all; for, they take that which is of­fered them with one hand, & with the other that which is offered to their Images; so they handsomely take (as men commonly say) two maulters of one sack; and know how to flea the poore beast without noise; caring little whether the people commit Ido­latry or not, provided they find their profit.

And howsoever the Priests know well enough, that the people commit idolatry with the Saints and Images in rendring to them the honour that is due to God, neverthelesse that doctrine being so profitable to them, they are loath to preach against it or re­prove it.

And as a notable and very learned Bishop of the Romish Church who is yet alive, and whom I well know, (a man un­blameable in his conversation) did begin not long ago eagerly to preach and write against those great abuses, against the congrega­tions and Tiercers, against pilgrimages, and those artificiall super­stitions, and the Idolatries practised by the ignorant with vitious simplicities, and invented of purpose by the Priests to snatch mens money; those who were the more interressed, rose up against him incontinent, and prevailed so far by their practises with the great­est, that he was forbidden to preach and write, and hath been dis­graced and banished these many yeers; although he was esteemed for that of the most judicious, and even of them who did solicite against him; but profit and gain suffocate and strangle oftentimes the reason and truth, especially in the Romish Church.

CHAP. XIX.

THe strongest reason they of the Romish Church have to au­thorise their invocation of Saints, is an infinite multitude of Miracles, which they say were done by the Saints at the prayers of the faithfull; and the book of their miracles is of such credit at this day in that Church, that it is their Word of God and holy Scripture, and the book in greatest estimation among the people; [Page 90] and where scarcely one Bible is to be found in an whole Parish, an hundred books of the life and miracles of Saints are to be seen.

Truly for my part, I once accounted of them as other men did, and because there was many strange accidents surpassing the force of nature, I took great pleasure in reading those histories; for it is naturall to our spirits to be delighted with things which are not common: thence cometh it to passe, that there are but few that are not delighted with the reading of Romans, although they know them to be fabulous, and things invented of purpose to passe idle time; but when I came to sound and examine the manner in which those things were left unto us, I found there was but small reason to brag of those miracles, or oppose them to the Word of God, and practise of the Apostles, and first Christians: for there is none but they know that those books of the Saints, and especially that which is most esteemed at this present, and called the flowers of the Saints, composed by Ribadeneyra a Spanish Jesuite, hath been extracted out of the ancient Legends and lives of the Saints; in which the most judicious of the Romish Church (as the Cardinall Baronius, and others) acknowledge so many absurdities and lies, that they are ashamed to hold them for authentique; such is the Tripartite History, Metaphrastus, Nicephorus, The life of the anci­ent Fathers and Hermites, attributed to S ^t. Jerome, who never dreamed of it, The golden Legend, and many others of the same kind; where it is certain the lives of many Saints are, which were never in the world: Notwithstanding the Moderns have not neg­lected to take out of all those books the things which seemed to them least absurd, and they thought easiest to be beleeved; and so have left it to the world, not with more truth, but with more like­lihood of truth.

But I would willingly ask them, who told them that those things which they have pickt out of those ancient books and old Legends esteemed to be Apocrypha, are truer than the things they have left behind? For they were not present to know it, and all things which might have come to passe and been done, are not therefore come to passe; and if any Authors have written of them, they have taken them one from another, as divers Wri­ters do.

So truly all those Authors old and moderne, do not deliver them as holy Scripture, or things certain and infallible; and the more judicious through all ages have never given great credit [Page 91] thereto: Notwithstanding because many Authors are cited in them, who write those things which indeed they have never seen, but read or learned from their predecessours, or found in some Manuscripts, wherein were written many lies and false histories, to make them more plausible, to the end they might sell better to the people: and to make them the more credible, they write them often under the name of some dead Saint, or some grave Author who had been famous; and the simpler (which make profession to beleeve all that is moulded or printed, especially being dazled with the name of so many Authors, (whereof some were accoun­ted Saints) receive that as Gospel, firmly beleeving the same; but not the more judicious and wiser amongst them.

And as for Miracles, I am not inclined to incredulitie, but I am of so easie beleefe in that point as a Christian ought to do; and I know and confesse, that God being almightie, both can work them when it pleaseth him, and by whom it pleaseth him, both by sinners and Saints, by Infidels and beleevers; and I know and confesse, that many miracles have been done by the saints in vertue of Gods name, (who onely can work miracles) and that they may be wrought yet every day; and it is credible they are wrought in some place, (Gods hand being nothing shortned) but miracles are neither infallible marks of the true Church, nor of the true do­ctrine; God being able to do them (as I have said) by Infidels and Devils.

And as for the Miracles which the Romish Church pretend, and whereof they make so great boast and noise in the eares of the simpler, I could never find any sufficient reason to move me to be­leeve them; although I have been often very curious, diligently to enquire after the same with all possible sinceritie.

But for my part, I professe first of all, never to have seen any in any place wheresoever I have been; and moreover, that I never did meet with any man for the space of 30. yeers and more, that I li­ved in the Romish Church, who could assure me he had seen any, although I have been in a great number of Churches and pla­ces where the people said many miracles were wrought; and where the Priests did keep great books stuffed with an infinite number of Miracles; and when I was desirous particularly to know the truth of some of them, whereof they made so great noise, I found it was onely deceits to beguile the simpler, and draw more people after them, not to honour God or the Saints [Page 92] with their prayers, but to burthen the Priests and Clergy with offerings and presents out of their purses, for that is the end of the mysterie.

I will onely hereupon give you this brief history. When I did remain in a sea-town famous enough, there was a Pastor of my ac­quaintance an ingenuous man, and much given to his profit, who perceiving that his Church which was dedicated to the Virgin Mary, was not so much frequented as some other Churches were, and as he desired; he bethought himself of this project and designe, to wit, some simple women passing once by the way coming to his Church, he made them beleeve that the Virgin Mary had newly appeared to him, and told him she would be singularly worshipped in his Church; and that whosoever should visit it 7. times (mark the subtiltie) besides a multitude of benefits he should receive every time, it should be as profitable to him as if he went to see our Dame de Liesse, which was above an hundred miles di­stant, and might acquit himself from the vow of going thither; but to assure you that he spake this in formall or obscure and enig­matique tearmes, I will not affirm it; but howsoever he perswa­ded them in such sort, that they came immediately to the Town where I lived, publishing the Miracle in every place; that the vir­gin Mary was appeard to that Pastour, and had held such dis­course with him.

So that the report of this new miracle being divulged abroad, the people, especially women and maids, went running in such a throng from the Town to that Church in pilgrimage (it being distant about six miles) that there passed no day wherein many hundreds went not, even to such excesse, that the Pastour of the Town, a man zealous and jealous of his charge, did ordinarily complain in publique that his Parish was deserted, Gods service neglected, and the women and maidens were in danger to turn whores, they not being able to gain their living in so running up and down; In a word, that it was the deceit of the devil; yet were not all his exhortations sufficient to hinder the streame and cur­rent of that unreasonable multitude.

And after the example of this famous Town the neighbouring Towns throng thither also; and the matter went so far, that in lesse than three yeers, nay than two, the people came thirtie or fourty miles off thither in procession; and mark that none return­eth back without leaving some feather of their wings; (for that is [Page 93] the ground and end of the invention; some for confession, others for Masses, some for Evangils and prayers, said over their heads, others for wax and light, some to clothe the Image, and for an in­finite number of other uses which want not speciall and religious pretexts, whereof the honest Priest maketh every where his profit; for although he be not able to do all alone, yet they whom he admitteth to help him, and have some part of the spoil, must often grease his fingers, and give him some acknowledgement, other­wayes he would be discontented, and weary to suffer them: there is cunning every where.

And I being once there, I was very curious to enquire of my friend the Priest, the truth of that Miracle which was so much spoken of far and neer, and as I did ask him what the matter was; he began to smile, and told me he knew not what it meant, and that the report was but a meer foolery; but such an answer was not for every one; he being wise enough for his own profit not to discover himself so cleerly to all men: but he knew that I would not be contented with equivocations, nor enigmatique answers as many others, and that I was of a profession to keep all secret.

And notwithstanding for all that, the same of that false revela­tion continueth yet at this day, and will continue from father to son, and those that will come after us will write it as an Article of faith. And whatsoever they did talk of an infinite number of other miracles which were said to be done in that Church, yet could I never learn so much as one; and when I have inquired, I found nothing but a false rumour of the people, nothing true; I mean true miracles, and not cures of Fevers, or the like accidents, which nature it self with Gods concurring or assistance may do.

Neverthelesse many go thither thronging, as they do likewise in a number of such places, on holy dayes and Sundayes, idle and working dayes; so that all the neighbouring Priests com­plain as did that other, that their Churches were deserted, that there is no body in their Temples to assist at the Divine Service, to hear the Sermons; but that under the false bruit of those Mira­cles, and under pretext of that indiscreet devotion, the people do nothing but run up and down loosing their time and money, and bring themselves in danger to starve or steal, that they may live the rest of the week, besides a number of disorders committed by the way, many young folks being glad of this occasion to make acquaintance, men and women being often obliged to be pell mell [Page 94] together, both by the way and in the Inne for want of roome, women return back with their purses emptied, and their bellies filled with some other thing than wind; and all, they do there, is to hear a short Masse in great confusion, rub their beads against the Image, and receive in haste some small suffrages for their mo­ney, and see and hear a great disorder throughout the Church, be­cause of the presse of the people; and those who gain most there are the Priests and the Devils.

As I remained in another Town bigger than the former, there was a child of twelve yeers of age, who had his sinews so contract­ed and drawn in, that he could not walk but crookedly, and lean­ing upon his hands and knees, and was foure yeers in that man­ner, after which time a Gentlewoman of qualitie who had some skill in Physick, did undertake to cure him: and while he was in her hands for some weeks, his parents carried him to a famous Church, dedicated to the Virgin Mary, where being come at the earnest sollicitation of his parents, he constrained himself to walk, and indeed did walk a little, and then did they cry out, a Miracle, beleeving their child was healed by a meer Miracle, which the honest Gentlewoman did contradict, maintaining that it was by her industrie and remedie: But she was commanded by the Priests to keep silence, saying, that it was to deny the Virgin the glory due unto her, and that she did not well; but because the child did not walk firmly, but as if he were tottering, and very weakly, and as one whose sinews were not as yet sufficiently strengthened, (as I did see with my eyes, and as it happened to those who are cured by the Art of Physick,) it was a very strong proof to all men of good understanding, that that cure had been done rather by re­medies, than by miracles; which notwithstanding was published in every place for most certain, and beleeved by those who did not understand the circumstances. I have heard speaking, and had knowledge of a number of cures which the people did esteeme Miracles, they being done beyond the hope of the Physitians, and the appearances of nature; but if all that falleth out so, ought to passe for a Miracle, there are an infinite number of the like done every day, both with and without prayers, both amongst Christians and Infidels; nature working often by wayes unknown to us, God permitting and so disposing.

But those who are born blind, to recover sight; and the dead to be raised, and such like, is not done nor heard of now adayes; but [Page 95] those who come after us shall find enough wherewith to fill their books, as many Writers in our time, in the times past, and as they have done at all times in the Romish Church.

And concerning the dead which are raised, I have but this one word to say; to wit, that there being hundreds, yea and thou­sands who are said in the Legends to have been resuscitated at di­vers times, and by divers Saints, there is nothing seen nor found of all the said dead, or written after they were raised; and I mar­vell that men did not carefully gather all the news they might have brought from the other world where they had been, and how they did live after; For my part, if I knew a man who were raised 200. Leagues hence, I think I would willingly go thither to see him, and to learn something from him of that which he had known and done from the time of his death, to his resurrecti­on; and if a man should carry him through the world as they do Monsters and rare things, I suppose he would gain more monies, than did ever any man hitherto with any other thing: But we must say either our forefathers have not bethought themselves of that as now they might do, or rather they are but all fables: and except those who have been raised by Christ, and his Apostles, and which are mentioned in the holy Scripture, I see not sufficient ground to beleeve so much as one.

And although there is no miracle now seen amongst us; yet there is no famous Church wherein they do not often publish some; and there is no Religion and Order, that doth not daily represent to the people some new Images of Saints, who are or have lived (as they say) not long ago in their Monasteries, and do many miracles; which in truth have never been done, or other­wayes are not miracles, but notwithstanding shall be written for Miracles by the posteritie.

I being the last yeare in close prison above eleven moneths together, where I had no other company but two little tame doves, which seemed to be given to me of God for my consolation and re­creation in the affliction wherein I was for the confession of his name and of the truth, and besides some few Popish Bookes; there I chanced to reader (amongst others) a certain English Authour called (as I remember) Ordericus Vitalis a benedictine Monke, who lived about S ^t Bernards time, a man zealous of the welfare and honour of his order, and writ the history of his owne age and the two precedings; there he makes mention of a multitude of able [Page 96] men, and who were thought to be very holy in those ages, and were afterwards canonized, especially of S ^t Bernard, whom he had seen and knowne, and S ^t Anselme Archb. of Canterbury, who was dead a little before, and in whose Monastery he had lived, and of others the like: but he speaketh not of one Miracle; which he would not questionlesse have omitted, if he had knowne any; for it was his speciall intent and inclination; and he complaineth ex­treamly and was sorry he found none to write. Neverthelesse, those who lived after, have been abler and sharper-sighted than he was; for they have discovered them by hundreds a far of, where he who was in the place and living at that time could not see nor finde one onely; so may we say of all the rest, and although there be none in our time, yet they who shall come after us and write af­ter the manner of the Romish Church, will finde a great num­ber.

I have knowne a great many (of religious persons especially) who at this present have the opinion to be holy, and some of them to worke miracles, & to have wrought in their life time; although I did never heare of it, so long as they were alive, and now they be­gin to adore their Images; some of them indeed were men who lived without scandall, and in reputation of godlinesse; but they were also said to have their owne imperfections, as others; and I have knowne a multitude of secular persons, whom I beleeve to have been no lesse holy, & more perfect than they. And I may bold­ly affirme, as having known it by long experience, and heard it an hundred times from the most judicious and best among the reli­gious, that if there be any vertue in the Romish Church, it is (be­yond all comparison) more among the Laicks and secular per­sons, than in the religious orders and Cloysters, for there is much hypocrisie among them, and more exteriour shew and appearance, to guide the opinion of men, and be esteemed holy, than of interi­our and care to please and be agreeable to God, (God not blessing those humane inventions.)

And yet secular persons do but seldome possesse that favour a­mongst the people, as to have Images, and be accounted holy and blessed, because their parents finding not so great profit to make them passe for Saints, or blessed men, as doe the religious orders; they care not so much, for except (it may be) a little honour to their families, there is nothing but great charges and expences to them.

[Page 97]But there is no Saint nor miracle beleeved or esteemed among the religious orders, which bringeth them not great profit, and abundance of Almes; because they well know, that the more they are accounted holy, the more are the people inclined to doe them good, in hope of their prayers, and to participate of their merits, as they often tell them; and if there were no gaine to be made by exposing of Saints and Miracles to the people, there would not be so many seen in the Romish Church, but the profit is worth the paines.

And the better to colour their mystery, they make Princes and Kings speake as being intrest in the glory of the Saint. Besides, this being not done without great charges and much money, which they must give to the Popes Commissaries and Officers, they labour to ingage them, that they may have the helpe of their purses. Thence cometh it to passe, that poore people who want competent meanes, or have not so easie accesse to great ones, as the religious orders, may never pretend to be adored for Saints, and canonized in the Church of Rome, whatsoever vertue or perfection they may have; but there be few of the moderne Saints, who are not of those Orders, and there is no Order that hath not a great number, and exposeth not every day new ones; for that trade is very profitable, and the invention gainfull.

And if those of the Romish Church brag so much of their Mira­cles, which they say are so easily and often done, I marvell much they chase not the devills out of the bodies of a number of persons, who (as they say) are so long time afflicted and possessed; that would be great charitie, and that onely were capable to canonize them during their life, and make them passe for Saints before the people, although it be easie to use imposture therein; there (they say) hath been a great number in our dayes (whether by Sorcery or otherwise, I leave that to others) where the Romanists may have faire occasion, for the fiction is easie there, and the devill doth his best to authorise the lye. Now I know that those who are esteemed most holy in the Romish Church, have been sent thither even by the Princes command, and have tryed all their faith, me­rits, fastings, austerities, reliques, blessed beads, prayers and exor­cismes; yet there is none can say, they have been delivered by them.

But I have seene that after a great many had been much trou­bled with a certaine Wench that was possessed (whom I knew) [Page 98] to deliver her, at last a certaine Monke of a certain order, (whom I also knew) bethought himselfe to take her in pilgrimage of seven or eight dayes Journey, to a certain Church, where many demoni­acks were said to have bin healed in old times; but he returned her with the Devill in her body, and a little Monk in her belly, which shee got of him by the way. I have knowne a multitude of such like accidents, which I might set downe, but I choose rather to passe them over with silence.

Now a thing which seemed most miraculous to me of all that I did see in the Romish Church, was certaine companies and fra­ternities of people, who have not their name from any Saint, but from charitie, whose profession is to bury the dead, yea even those who dye of the Plague; and yet doe they not contract any evill themselves, nor those who frequent them: and I verily beleeve this cannot be done without some particular assistance and preservati­on from the bounty of God, that blesseth this good worke. But the Romish Church hath no reason to glorifie and prefer it selfe to others for it, because that is also done in this Kingdome, and in the reformed Churches of other Kingdoms, even with a better suc­cesse; for not onely they who have care of the body, but I have even seen those who have onely a care of their soules, and who are ordained to minister spirituall comfort and assistance to them in their sicknesse, render them freely that service, without catching any evill or danger, either for themselves or those who are conver­sant with them; where of an hundred that I have seen imployed in that Charge in the Romish Church, I have not knowne ten that escaped, although they ever lived sequestred from all conversation and commerce with the whole.

But if we must acknowledge a Miracle, it is the delivery which it hath pleased God of his mercy to worke for me, not onely in bringing me out of the errour and abuse wherein I was, but also out of straight prison, into which I was brought by the onely per­fidy and treason of my owne brethren; for, being detained there under five locked doores, some of them halfe a foot thicke, barred and boulted strongly, all the windows grated after the same fashi­on, and watched so carefull, that I could neither write nor speake to any, but to my Keeper, who was forbidden to have any dis­course with me, except for necessary things, and was chosen to that from among five hundred for the great trust they reposed in him, but not so much as to entrust him with the key of my inner­most [Page 99] dore, which for greater securitie was kept under two other locks, and given to another in custody, who was commanded to carry them about him day and night, so that (to speak in worldly appearance) there was no hope of my deliverance; but having called on God, and put my whole confidence in him, he moved the heart of my Keeper in such manner, that he not onely resolved to leave the errour of the Romish Church, after my example and perswasion, but even exposing himselfe to all danger, to set me at libertie, he had by Gods favour the industry to come by the key, which was so carefully locked up, without any noise, or appea­rance of opening; and our good God gave us the grace to elude all their pursuing of us, (even with royall Authoritie) and to passe through the midst of them that pursued us, and even among my own brethren without being perceived; and however, they thought they had stopped all the Ports and passages for us, neverthelesse, to escape by that onely which was most convenient and ready for us, and where (I may say) the onely providence of God towards us blinded them, they should not mistrust, that he might save his poore servants, who had no other hope but in his bountie. And in this (doubtlesse) we must confesse that God is marveilous in his wayes, and that there is even no wisdome, councell, nor power a­gainst the Lord; and if I must acknowledge any miracles, this may be said to be one wrought by God towards me, rather than those of the Romish Church.

If we must acknowledge any miracles in our ages; the marvel­lous deliverance of this Kingdom in the dayes of Queen Elizabeth in the yeer 1588, when the Pope having shared in half with the King of Spaine, to make up that Navie, which they tearmed In­vincible, to seize on this State, all their enterprises were brought to confusion, without doing an exploit, and that more by storms and Armes from Heaven, than by those of men; this should be called a Miracle. And the discoverie of that damnable Powder-plot to King James in his time, being the yeer 1605. wherein the Enemies of the truth thought to destroy all the glory and Nobles of this Kingdome in a moment; may be called a Miracle. And the victory obtained 1639, by the Hollanders against the Spaniards on these Coasts, where nine or ten small Ships caused such terrour and confusion, and were the occasion of the utter wine to a terri­ble and espouventable Navy, consisting at least of threescore and ten saile of strong Ships well armed; and brought all their unjust [Page 100] designes to naught; this might be held a Miracle.

And if we must acknowledge Miracles, the discovery of the con­spiracy and confusion projected the last Spring, the yeare 1641. against the tranquillity and repose of those Kingdomes, ought to be holden for a Miracle.

And the agreement so quickly made betwixt the two King­domes of England and Scotland, which the last yeare 1640. some hellish firebrands and agents of the spirit of discord, would have set on fire the one against the other, to bring this whole State to confusion and ruine, which God hath turned to the confusion of the Authors, and good of his people; this may be said to be a re­markable Miracle.

And if we must cry out Miracles, that which is fallen out this present moneth of October (at the writing of this) in Scotland, where divers of the greatest of the Nobility were neare to be massa­cred, whereby the Enemies of peace thought yet againe to bring this State into confusion, if God by his ordinary goodnesse had not shewed himselfe at this time againe the God and protectour of his people; ought to be esteemed a Miracle.

And if all miraculous deliverances which have been wrought by the bounty and mercy of God in this Island, since it received the faith and puritie of the Word of God, had falne out in Spaine, or in some other place under the Popes Jurisdiction, they would have esteemed them as great Miracles as the deliverance of the Isra­elites out of the captivitie of Egypt under the leading of Moses, or Josuahs victories by his battels, or Sampsons with the Jaw-bone of an Asse over the Philistims, or Davids over Goliah, or Judith o­ver Holophernes, and the like; and they would write and publish them as evident miracles. It is true also, and we ought to acknow­ledge Gods power doth clearly appeare therein; and we must not beleeve that those deliverances are fallen out by accident & chance, but confesse that the bountie of God would therein shew the care and affection he had for the conservation & protection of this his poore people, whom it seemeth he hath chosen and held in these ages for his peculiar heritage among all Kingdomes. And I mar­vell the enemies of the truth and of this State, open not their eyes to see those so marveilous protections, and that they have hardned themselves so often against the manifest hand of God.

But this sufficeth, if those of the Romish Church have no stron­ger proofes to maintaine their invocation of Saints, than the mi­racles [Page 101] wherewith their Books are stuffed, that will serve to deceive the simple; but men of understanding wil not be satisfied with that; and I thinke it is out of question better to addresse our selves to God through Jesus Christ, who is our onely sure Mediator, as he commandeth us, and as the Apostles have done themselves and taught us to doe; than to interpose all the Saints, as the Romish Church telleth us, without any word of God, nay, contrary to the word of God, which condemneth with Anathema those who shall preach to us or teach us any other wayes, besides that which hath been preached to us by Christ and his Apostles.

CHAP. XX.

I Have ever had those words of S ^t Paul in great estimation, by which he forbiddeth us to be wiser than we ought; Rom. 13.3. Let no man (saith he) thinke of himselfe more highly than he ought to thinke, but to thinke soberly: And I have often marveiled that the Romish Church bragging that shee accomplisheth the Counsells of Christ, which shee holdeth for works of supererogation, and wherefore shee thinketh God much obliged to her, despise in the meane time the commandements of our Saviour, and alienate her selfe so far from his institution and intention. For my part, I beleeve the ex­cellency and perfection of a good Christian, of perfect faith and of the true Church, doth consist in approaching as neere as may be to the intention and institution of Christ, and in indeavouring to do as he hath done, and as it hath been his will to shew us; and in so far as we can conforme our selves to his actions, especially in the reception and administration of the Sacraments; for he is come to be our Master, and being the infallible Wisdome, he hath done and taught us all was needfull.

The Romish Church findeth fault with the Eucharist, for being called the Sacrament of the Supper, and calleth it the Sacrament of the Altar. Now it is certaine that our Saviour instituted this Sacrament immediately after Supper, wherefore it may justly be called the Sacrament of the Supper, as it was for a long time in the Church of Rome: Even to this present they call it the day of its [Page 102] institution, the fifth feria in the Lords Supper, Feria quinta in coena Domini; and that notable Bull, wherein are excommunicated and delivered to the power of the Devill, all the Princes, Parliaments, and Courts of Justice, yea and the most part of Christians in the world, and which is read so solemnly every yeare at Rome on thursday of the holy weeke, is called the Bull in the Lords Sup­per, Bulla in coena Domini; and when Christ instituted that holy Sacrament, it is certaine that was not on an Altar, but on the same Table whereon he had supped; and none of the Evangelists make mention here of an Altar; so there is no reason it should be called the Sacrament of the Altar, but the Sacrament of the Supper, or if you will, of the Lords Table, or of the Communion, or of the Eucharist; which words agree all with the institution of our Savi­our, but not that of the Altar.

The greatest controversie in this mystery, is not concerning the name, but the body of Christ, which the Romanists thinks they receive substantially and corporally there, and the Orthodox and reformed Church spiritually, sacramentally, and figuratively, and after the same manner that our Saviour did receive it and give it to his Disciples. Now there is no appearance our Saviour did eate his true and proper body; for so should he have had his body within his body, his whole head in his mouth & in his stomacke, and at one time been passible and impassible; neither is there any likelihood he gave it after that manner to his Disciples; for as it is said, Ioh. 6.63. Joh. 6.63. It is the spirit that quickneth, the flesh profiteth no­thing; and although we know that the whole body and person of the Son of God, is of an infinite merit, because of the hypostaticall union with the Deitie; yet the Romane Doctors confesse ingenu­ously, and affirme with us, that it is not the corporall reception, nor to receive it corporally, that quickneth and maketh us parta­kers of the graces of this holy Sacrament; for so should rats and dogs be capable as we are; but onely the sacramentall and spiri­tuall union and reception, which is by true faith and the true and simple love of God, under the signes of this holy Sacrament; and therefore I marvell they stammer so much at this, seeing they doe not pretend to receive more spirituall graces and benefits therein than they of the reformed Churches doe.

For my part, I may truly say in this as I have already said in the matter of the Saints, my inclination is very forward to render to God and the Saints, and all the mysteries of our Religion, all [Page 103] possible honour and respect; and if I could acknowledge the reall and corporall presence of my Saviour in all his Sacraments and in all the mysteries of my Religion, I would do it with all my heart; but we have rules and lawes that guide us, and to which we ought to submit our selves, and onely looke to the will of God, his in­stitution, and holy Word; for that is the onely measure which ought to rule and forme our faith.

Now it is most evident by the Words and institution of Christ, that he did not give his body corporally, but onely figuratively and spiritually under the substance and figure of bread; for see the words of Matth. 26.26. And Jesus took bread, blessed it, Mat. 26.26. and brake it, and gave it to his Disciples: There yee see that which he tooke was nothing but bread, and that he blessed the bread, which he did take, and brake it, and gave it; so it was but bread which he gave, for that which he tooke, and blessed, and broke, was but bread.

But yee object, that he said, Mat. 26.26. This is my body therefore that which he gave was his body.

It is true, he said, This is my body; but it is to be remarked that our Saviour speaking in Hebrew (which although much mingled with the Syriaque, was yet so called) spake according to the phrase of that tongue; now in that language, the word, signifie or repre­sent, is not found, and in place thereof they used the word, Est.

So we see in the Hebrew old Testament, this word, Est, ordi­narily used for the word, signifie or represent, as, Gen. 40.12. Gen. 40.12. Jo­seph expounding the Dreames of the Cup-bearer and Baker of Pharoah, saith; The three branches are three dayes; Vers. 18. and in the 18 verse; The three baskets are three dayes; that is, signifie and repre­sent three dayes; and in the 41 Chap. vers. 26. Gen. 41.26. The fat Kine and the seven full eares are seven yeares, and the seven evill favoured and leane Kine, and the seven blasted eares, are seven yeares. It is cleare then from these passages, that the word, Est, even in the Plurall number, and in diverse Tenses, import so much as signifie or re­present.

Whence it is that although the Greek tongue want not words to expresse (signifie figure or represent) yet the Greek new Testa­ment which often followeth the Hebrew phrase, hath often est for signifie, as the Apostle Paul, 1 Cor. 10.4. 1 Cor. 10.4. Gal. 4.24. Rev. 19.9. (The stone was Christ) and to the Galat. 4.24. the bondwoman and the free (to wit, Agar and Sarah, are the two Testaments.) And Rev. 17.9. The seven heads are seven mountains, upon which the woman sitteth; And in vers. 12. [Page 104] The ten hornes (ARE) ten kings; v. 18. and vers. 18. The woman which thou sawest (IS) the great City.

It being impossible then for our Saviour to say in his own lan­guage this signifieth or representeth my body, because those words were not in that language, he spake as he could, and ac­cording to the forme of speech used among the Jews, and familiar in holy Scripture: And the Evangelists knowing that Christ did speak in that manner, have set it down the most ingeniously they could: so the Romish Church hath no reason to beleeve that to be his true body, because Christ said, (This is my body.)

Ioh. 14.6.Besides, when our Saviour saith, S ^t. Joh. 14.6. I am the way, the truth, and the life, I am the doore, and the like; the Romish Church understandeth it figuratively, and by way of Allegory; why then when Christ hath said (This is my body) do they not understand it figuratively? for it is as hard to beleeve that the bread is the bo­die of Christ, as that he is the way, or a doore; and all that they say, that our Saviour did more clearly explain himself in those other passages than in this; it is without reason or ground, but ra­ther he hath explained himself more cleerly in this than the o­thers, Luk. 22.19. 1 Cor. 11.16. saying, (Do this in remembrance of me) as S. Luke hath it 22.19. and as S. Paul explaineth it, 1 Cor. 11.16.

Moreover, if Christ had given his true body, he would have commanded his disciples to adore it, and would have elevated it that they might have adored it; which cannot be observed, seeing they sate stil at Table, which is a posture no way fit for adoration: and they who should do it now in the Romish Church, would be judged to be prophane and contemners of God; and this adora­tion would have been chiefly necessarie at this first institution: and as it was impossible but some crums would fall especially in break­ing the bread (as Christ is said to have done) he would straightly have charged them together to gather up all the crums together diligently, not leaving any, (as they do in the Romish Church;) for according to this opinion, Christ should be wholly in everie little crumme, as well as in the greatest pieces; which neverthe­lesse is not to be seen in any place of the holy Scripture.

This is also proved by the words pronounced in the distribu­tion of the cup; for thus S. Matthew hath it, 26.27. (and taking the cup he gave thanks, Matth. 26.27. and gave it them, saying, Drink ye all of this, for this is the blood of the new Testament, which is shed for many for the remission of sins.

[Page 105]S. Luke who hath written since hath these words, Chap. 22. v. Luk. 22.20. 20. This cup is the new Testament in my blood which is shed for you; and likewise S. Paul, 1 Cor. 11. This might suffice to shew that the words of S. Matthew should be figuratively understood, and in a significative mystery; for S. Paul and S. Luke having written since, have set it down after the same manner to cleer the mystery; having made as it were a paraphrase upon the words of Saint Matthew.

Now those words of S. Luke and S. Paul lead straight to the knowledge of the truth; for I beleeve not they can say that the cup is really the new Testament, or a covenant; for a Testament or a Covenant are a relation, an action, an accident, and the blood is a substance.

Moreover, a Testament consisteth in clauses and promises, which can no wayes appertain to the blood of our Saviour; and there is no reason to call Christ the Testament, seeing he is the Testator himself; and if a partie contracting can be called Testament and Covenant, the faithfull may also be called the covenant; and the Priest making daily the blood of Jesus Christ, should make the co­venant and Testament of Christ every day, which is eternall, and was made before the institution of this mystery. The Gospel which is the Testament of the Son of God being alreadie divul­ged: and therefore we must say that those words (this cup is the new Testament in my blood) ought to be understood figuratively, and in a signifying mystery; and therefore you may see the word, est, used for signifie or represent even in the institution of this mystery by the Romanists own confession; wherefore then think they it strange that it is so used also in the distribution of the bread?

Furthermore, this Sacrament is called bread in a number of o­ther places, and that after the institution of this mysterie, and Christ saith after the administration of the wine: (Verily I say unto you, I will drink no more of the fruit of the Vine) he meant then that it was wine after he had spoken those words.

In a word, the institution of Christ appeareth so clearly in this mystery to have been onely the figure of his body and blood, that I marvell how any can doubt of it; and those who desire to be further informed upon this may read the Authors who have written of it more learnedly and copiously, especially the books of Doctors Peter du Moulin, and Andrew Rivet, two of the most [Page 106] able and famous writers of this age and who are reputed for such even by the learnedst of the Romish Church.

Now as for the distribution and communion under two kinds, it is certain that Jesus Christ gave it so, and that he gave the bread and wine together to all them that were then at Table with him: and that in them he hath commanded all Christians to do the same, Matth. 26.26. by those words, (Take and eat) and by those other words, (Drink ye all of this) for they to whom he saith, Drink ye all, were none other but they to whom he had said, Take and eat: and when he said, drink ye all, if they to whom he spake should onely represent the Priests (as the Romanists will have) there should be none also but the Priests obliged to communicate under the element of bread; for they were none other but the same: and there is neither ground nor reason to make this distinction.

But if they say that the Church hath taken the cup from the people for many just reasons, and to shun a multitude of inconve­niences; as because the wine might easily spill, because it is scarce in divers places, or for the irreverence many might commit in wetting their beards in the cup, and so letting some drops of the blood of Christ hang thereon, by which means they should have the whole body of Christ hanging at their moustaches, which would be very great irreverence, and other the like frivo­lous and ridiculous reasons, that is to shew themselves wiser than their Master Christ, and to blame him of indiscretion, for not foreseeing all those inconveniences and disorders in instituting that holy mystery.

But our Saviour being the eternall Wisdom cannot be bla­med of that vice, and well knowing and foreseeing all that was to fall out in the world through all the ages to come, all those rea­sons ought not to be alledged on the contrarie: but it is in a mul­titude of other things as well as in this, that the Church of Rome passeth from the institution of Christ to follow her own inventi­ons, desiring her self to be esteemed wiser than the Wisedom it self.

Now I beleeve a Christian cannot be blamed for doing as Christ our Master hath done, and taught us by his example and words, and to imitate him as neer as can be in all his actions, and especially in the administration and reception of the Sacraments; but rather that the perfection of a Christian life and doctrine consisteth in following the words, and examples, and the institu­tion [Page 107] of Christ, and that with all possible exactnesse; and seeing the Church of Rome beleeveth and confesseth that Christ hath insti­tuted the holy Sacrament as it ought to be, and none can find fault with his institution; wherefore do they not follow his institution and example? which if they did in this and other things, they would in a short time be but one fold and one Shepheard, to wit, Jesus Christ; and all controversies should be quickly decided.

CHAP. XXI.

ONe of the things of greatest importance at this day in the Romish Church, is the Masse which the people be com­manded to hear wholly, on the Sundayes and holidayes, under the pain of eternall damnation, and are exhorted to hear it every day, for which so many rich Altars are erected; for which so great diversity of ornaments of silke and embroiderie loaded with gold and pearl, and for which they have such a huge number of uten­sils, of incense dishes, of candlesticks, lamps, and moveables of gold and silver, that to speak the truth, it is a thing very pleasant to the eye, and very capable to draw approbation and applause from those who have no other reason but sence; but in matter of Sacraments and divine mysteries, men ought not to stay upon hu­mane inventions proper for recreation and delight, as may be done in Tragedies and Comedies, and in worldly magnificences and pomps of this world; but they ought onely to look to the divine intention and institution, and seek more after the happi­nesse and salvation of the soul, than the contentment and pleasure of the sence.

And howsoever the Popish Doctors preach to the simpler, that Christ and his Apostles did say Masse, and write in the Indexes of their Bibles, and contents of Chapters, the Masse proved in these places where Christ instituted the Sacrament of his Supper; if they mean that, to communicate in both kinds is to say and sing the Masse; I confesse truly that Christ and his Apostles did sing Masse, and that the faithfull communicating and perticipating of the Sacrament after this manner, say Masse.

But if by the Masse they meane to make a sacrifice upon an Al­tar [Page 108] covered with three Table-clothes with so many prayers be­fore and after in a strange tongue, and unknown to the people, with so many Ceremonies and lifting up of their hands and eyes, with stretching abroad and folding of their armes, fingers, hands, and body, with so many crossings upward and downward, on the right hand and on the left; on the bread, the wine, the corporall, the Altar, the forehead, breast, and mouth of the Priest, and where the Priest communicateth ordinarily alone and almost everie day, and the people (for a long time) onely once a yeer; for my part after I had read again and again the holy Scriptures, I could ne­ver find any such thing, or any thing like to it; and so, it must of necessitie be confessed to be a humane invention for the end which I shall quickly shew you, and no Divine institution nor Inven­tion.

Neither can they in reason alledge here the Apostolicall Tra­dition, and derived from Jesus Christ and his Apostles, although there is nothing expressed in the holy Scripture, nor any written word; for if that mystery were of such importance (as the Papists would have it at this day) it would have been so also in the time of the Apostles who should have had a perfect knowledge there­of, it being a doctrine they should have much preached to the people as a thing of exceeding great importance; and they being men of excellent devotion, and incomparable zeal for the myste­ries of faith, they should every day, or at least often, have said Masse, and exhorted the people earnestly to be present, and hear the same as they do in the Church of Rome: now there appeareth nothing at all of this in the holy Scripture.

S ^t. Paul indeed speaketh to us (especially once) of the Sacra­ment, of the Supper, and of the preparations wherewith we ought to come to it. Furthermore we see that the Apostles and primi­tive Christians did conveene sometimes about Easter to break bread, and participate of that divine mystery together, but in no other place is there any mention made of the masse in the Romish fashion, nor of any sacrifice without blood (as they tearme it) which I exhort all the Romanists diligently to consider as I have done; and I perswade my self they will no more find it there, than I; Neither will they find any where, that the bread of the Supper was an hoast, or a round cake, or that they kept it in the Temples with so great ceremony and care in Tabernacles, and rich cabins, as they now do in the Romish Church; and I beleeve no other [Page 109] thing can be concluded, but that the Romish Church thinketh her self wiser than Christ and his Apostles, in obtruding for an Article of faith a doctrine which was never left by Christ, and which was neither preached, written, nor practised by the Apostles; for al­though they had spoken nothing in their Epistles, yet Luke who did write all that he could see and learn of their actions, would not have omitted this which is esteemed of so great importance in the Church of Rome.

So it is clearly to be seen in the Histories, that it is an invention of the Popes, who have from time to time added to it, every one of them according to his fancy, to day one ceremony and prayer, to morrow another; now one ornament and vesture, and then an­other; sometimes making it of one fashion, sometimes of ano­ther, till at last it was come to that height, wherein it is at this day in the Church of Rome; & it is now a snare to precipitate ma­ny Priests into the bottome of hell, for not using that disposition which they know to be required therein; and which is the cause of the perdition of an infinite multitude of Christians for not hearing it with that respect the Romish Church requireth, which they of that beliefe are obliged to obey, and in doing against their con­science (although erroneous) they are judged culpable of sin: and all that according to the doctrine and maximes of that Church.

Now to define properly, or describe the Masse as it is at this present, I suppose I may say justly that it is a good trade institu­ted and invented by the Church of Rome, to nourish and entertain an infinite number of Priests, who become Priests principally to gain their living thereby; fit to inrich the Monasteries and Churches, and make all the Monks live finely, and whereby the peoples purses are emptied, and finally a Trade that serveth to condemne many as well as those who say it, as of those who are obliged to hear it.

This definition seemeth a little too rude, and at the first sight ridiculous; but it is true, and the Romanists themselves may con­fesse it; (if they will) for the taxes and prises of Masses now adaies are for the most part as of bread in the Market, and he that giveth not so much, getteth none; and because silver was scarcer in former times than now, so the Masses were not worth so much; and a Masse that will not be said now for eight or ten pence, was not worth two or three pence in former times; and in many places men had more then they desired at that rate, and because all things [Page 110] are dearer now than they were, so the masses are also.

And because the religious orders who are insatiable in wealth, and who never refuse any wealth whensoever it cometh, were loaded with so many masses that they could not say the half of them: the Pope who saith he hath power in heaven and earth, hath (as they say) of many smals, made one great; and of an infi­nite number of masses which were founded by particulars, he hath made but one, wherein all the benefactors are comprehended in grosse and in generall termes; and so by an handsome Bull hath discharged them of all scruples, which if their founders had mistrusted, they would have been wary to have left so great wealth and rents as they have done to that effect; so they who live at this present amongst the Papists, are become wise at the coast of their Ancestors, and are loath to commit any such follies, and rob, and beggar their children to inrich and fatten the Monks.

But howsoever, commonly he that wants money can have no masses; and because the Church of Rome holdeth masses to be the principall meanes to deliver a soul out of Purgatory, so there are none but poore people who are to stay a long time in that fire for want of money to buy masses as the richer sort; and so to be rich is a great help in the Church of Rome to go speedily to Paradise, contrary to that which Christ said in S. Matth. 10.25. that it was very hard for rich men to enter into heaven; Matth. 10.25. but it is a Church and Sect wherein the whole doctrine of Christ is over-turned.

And as it is a very profitable profession to say masse, so there is abundance that embrace it as a good Trade, and sufficient to gain their living well; and they say no masse but when they find Mer­chants; and if they can have every day, they account it great pro­fit: and he who giveth most shall first have the Masse, for such is the course of the market: I will not speak of them who being but able to say one masse a day, do neverthelesse promise the same to ma­ny, and take money for many; because imagining it to be of infi­nite merit (according to the doctrine of the Romish Church) they beleeve that one is capable, to satisfie for all, and is beyond compa­rison of greater worth than that which is given by thē altogether; but this is a mysterie which must not be revealed to the people; for that is against their intent, and if they should beleeve it, they will be loath to be so forward to cause say so many masses (either for themselves or for their friends deceased, or who are in travelling, or in necessitie:) notwithstanding this is but too much practised in [Page 111] deceiving the simpler to the undoubted condemnation of many Priests, who so deceive the Merchants, who mind to deal honestly; though I will not say that is the practise of all.

But that hindreth not this to be true, that the Masse is a Trade which condemneth many Priests as well in that respect, as because they beleeve they receive a Sacrament and make a sacrifice, where­in the purity of the conscience is declared to be altogether neces­sarie according to the Romish doctrine, and to which they see themselves ingaged every day to gain their living, or for other ends, it is altogether to be feared, that for the most part they go not about it with due puritie of conscience; and daily experience sheweth us sufficiently that there are too many vices and defects in the Romish Clergie, not to have this distrust.

And it is in this manner I say, that the Masse is a trade that damneth many who say it, yea and many also who hear it; for all Christians in the Romish Church being obliged, under the pain of mortall sin, to hear the whole Masse, the Sabbaths and holy-dayes, and not onely to hear it, but to hear it with attention and devotion, without willing distractions, at least which last any considerable time (as the third part of the masse, according to rules of their Casuists and Doctors) this condition maketh me say, that of an hundred there are not ten (it may be) that fulfill this precept, and are not condemned in hearing the Masse, they committing mortall sin for want of due attention; but let every one judge himself: it sufficeth that I know but too well the pra­ctises of the Romish Church not to be beleeved in this point.

And to speak truly, it is a lamentable thing to see the Romish Church condemne and judge with damnation they who hear not those mysteries with due attention and devotion, and in the mean time that the people should carry so little respect to it; that I per­swade my self all those who have not seen would hardly beleeve it; for ye shall not enter into any parish Church, nor in a great number of others, where there are any considerable number of people, at a great Masse or often other wayes, but ye shall see some of them laugh, others prattle & play the fool, some of them stand­ing, others kneeling on one knee, others sitting after an uncivill manner, and some seeking occasions, if not with words, at least with amorous looks; in one part the dogs play, in another chil­dren crying and weeping. In a word, often so great noise and in­solence, that it seemeth rather to be a market-place than a Church; [Page 112] and except a few who are therefore esteemed zealots, and scrupu­lous, Isa. 29.19. Mark 7.6. and of shallow brains, and who are mocked of others, God may well say that which is in Isaiah and S ^t. Marke, This people honoureth me with their lips: for except (it may be) some Pater no­ster or Ave Maria which they will say negligently, and in haste, or a little of their beads which they will turn over for ceremony, and some adoration they give at the elevation of the hoast, all the rest is spent in discourses or idle thoughts; and this is the ordinary fashion in most places both in the countrey and in the towns, as well of the meaner people, as of the Nobles, to be present at Di­vine Service in the Romish Church.

Now I having often times considered with my self the cause of so great prophanenesse amongst the people, and of the little at­tention and respect they carry to Divine Service in that Church; I beleeved that it did proceed especially from the continuall pray­ing in publique, in a strange and unknown language to the people, and which very few understand; for howsoever I must confesse, that many of the prayers of the Romish Church are good, and all that they say is not evill and erroneous; Notwithstanding they being said in Latine, the people is not edified thereby, and not knowing that which is said they can have no devotion, nor be stir­red up towards God, the Priests also singing often with their Gre­gorian notes (as they tearme them) and even ordinarily sing with such haste and anticipation one upon another, that even they who know the Latine, can understand nothing: and thence it is that not knowing what is said and sung by them, they can have no good motions thereby, and the people also for the most part read­ing onely prayers and psalms in Latine, it is not to be marvelled if they have not due attention, and if their minds which are not stayed by any sensible object of devotion, suffer themselves to be carried away with a thousand extravagant thoughts, and even often with actions.

Which questionlesse would neither come to passe in that man­ner, nor so easily, if their private and publique prayers were said in a known language, as it was certainly practised by Jesus Christ and his Apostles, and even by the first Christians; but the Church of Rome which esteemeth more of his own proper inventions, than of the Word of God, and divine institution, hath brought in an humane and new doctrine unto the people for the doctrine of Christ.

[Page 113]I know they alledge reason for it, and that they say (among others) that the mysteries ought not to be divulged to the simpler; and so the people in the Romish Church is nourished in an ex­ceeding great ignorance; and glory therein, the Doctors main­taining them in it. But the Apostles and Christ did not so; and no man can be too much instructed or learned in the mysteries of sal­vation: and many moe mischiefs follow on ignorance than on knowledge; and it is certain that Christ did pray, preach, and ce­lebrate all mysteries in the vulgar tongue which was understood of all, and no man can doubt but the Apostles did the same: what then? Will we be wiser than Jesus Christ and his Apostles? the people in those dayes was more rude, and lesse capable of myste­ries than now adayes, for they were but newly come out of Pa­ganisme or Judaisme.

CHAP. XXII.

THis point of Auricular Confession is also for the present hol­den to be of greater importance in the Church of Rome than the Masse, and there is no vertue nor any other duty so much re­commended at this day as a full and faithfull confession of all sins, and even a generall confession of the whole life. In a word, all the perfection and excellency of all Christian doctrine at this day in the Romish Church aimeth at that point; and although ye should give all your goods to the poore, Concil. Trident. Tolet. Lest. Bonac. and others. and were the best man in the world, and indued with all the excellent parts of bounty and ver­tue, yet if ye confesse not often, and exactly, all your sins great and small, all the adherent circumstances which aggravate the same, and tell faithfully and punctually the number, all the rest is nothing; and without that (say they) it is impossible to be saved, or please God in any fashion, for those who have the occasion and commodity to do the same after they have sinned.

To prove this doctrine which is an Article of Faith in the Church of Rome, they produce no passage of the Scripture that hath either force or reason: for, to alledge that of S. James, Iam. 5.16. ch. 5.16. (Confesse your faults one to another, and pray one for another that ye may be healed) is without sence or reason; because that which [Page 114] is subjoyned (and pray one for another) sheweth clearly, that as S. James recommendeth not prayer onely to the Priests, so he com­mandeth none to confesse their faults to the Priests alone.

For as he speaketh of a reciprocall prayer and mutual assistance, so speaketh he of a mutuall confession betwixt particulars after quarrels and offences (as the Cardinall Caietan confesseth and ac­knowledgeth well in his Commentary in this Epistle,) it is not there spoken (saith he) of a sacramentall confession, as appeareth, because he saith, Confesse one to another. Now the sacramentall con­fession is not made one to another, but to the Priests onely; but it is spoken of the confessions, by which we mutually confesse our selves to be sinners, that they may pray for us; and of the confessi­on of faults which are done by one another to be mutually ap­peased and reconciled; but there is no appearance that S. James speaketh here of Auricular Confession, neither of confession to the Priests alone.

And although it were true, that S. James did speak here of the confession to Priests, it will not follow that he spake of Auricular confession, for there is great difference: and as it is very necessarie to salvation to confesse all our sins to God, and profitable to con­fesse our sins publiquely also, and before men in token of repen­tance and griefe, and to edifie our neighbours; so none can denie, that it is both profitable and good to confesse our sins to the Priest, not for any obligation they have to do it (there being no com­mandment or Word of God) but to discharge his conscience, and seek remedie for his imperfections, consolation in his infirmitie, and counsell in the ordering of his life.

And howsoever the Priest may minister matter of comfort to a penitent and afflicted soul, upon the assurance he may give him that his sins be forgiven him, if he be truly penitent, & have a true faith in Christ; notwithstanding he ought not presume to give a formall absolution, but onely declarative or else deprecative; nor think to pardon sins as do the Priests of the Romish Church, there being none but God alone that can pardon sins: Mark 2.7. as Mark. 2.7. but onely assure and declare thar if there be true faith and repen­tance, there sins are remitted, or pray to God that he will remit them.

And as for that which was said to the Apostles by our Saviour, That whatsoever they should bind on earth should be bound in heaven; and whatsoever they should loose on earth, should be loosed in heaven. [Page 115] It is clear from the consideration of the whole passage, that it is onely understood of the exteriour power of excommunication, which we ought to acknowledge in the Church, not of the power to absolve from interiour and secret sins; for, see the passage, which I exhort the Reader diligently to consider: Mat. 18.15 &c. If thy brother trespasse against thee, go and tell him his fault betwixt thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee two or three more, that out of the mouthes of two or three witnesses every word may be established: and if he shall neglect to hear them, tell it unto the Church; and if he neglect to hear the Church, let him be unto thee as a heathen man and a Publican. Verily I say unto you, that whatsoever ye shall bind on earth, shall be bound in heaven: and whatsoever ye shall loose on earth, shall be loosed in heaven. Thereby it is evident, that Christ meant onely to speak of the band of excommunication and ejection out of the Church, and that all that the Apostles should bind on earth with the bands of excommunication, should be thought and esteemed bound in heaven, and before God: and that which they should loose and absolve on earth, restoring and reconciling them to the bosome of the Church, should be holden absolved and restored before God, and might partake in the prayers of the faithfull.

Neverthelesse, many Priests in the Church of Rome holding themselves successours of the Apostles in that, beleeve that from those words they have power given them to absolve from all sins indifferently, without any reservation, seeing that even the same words are said to them, at their consecration. But the Bishops give their glosses and exceptions upon, and say that it is to them it belongeth, being properly and especially the true successours of the Apostles, and the Priests but by commission, which they can amplifie and diminish at their pleasure in the absolution of sin, limiting their power in certain causes, and reserving others to themselves, forbidding the Priests who are under their jurisdicti­on to absolve them; and the Pope who tearmeth himself Bishop of Bishops, and attributeth the whole and absolute power of the Church to himself, clippeth the authoritie of the Bishops in this, using them as they use the Priests, forbidding they should give ab­solution for every thing, but reserve certain causes to himselfe wherein he forbid them to meddle; and as the Priests murmure against the Bishops for that, so do the Bishops against the Pope, beleeving no sin nor case whatsoever, to be exempted from their [Page 116] jurisdiction according to the words of Christ: and thus do they agree among themselves on the explication of those words of God even in the matter of the Sacraments.

But the Pope doth not onely extend those words unto internall and externall sins, but perswading himself that it was especially said to him, All that thou shalt bind on earth, shall be bound in hea­ven: and all that thou shalt loose on earth, shall be loosed. He taketh upon him to loose the bands of oaths, loose and exempt Subjects from the subjection and fidelity they owe to their natural Princes, and children from the obedience they owe to their fathers and mothers, when they become Religious in any Monasterie; by the same authoritie they loose marriage lawfully contracted, if it be found that the husband and the wife together have presented a child to be baptized, or be allied by the confirmation; and so it seemeth that the Scripture is onely alledged by the Papists to up­hold and maintain the power of the Pope.

Now what ever is the controversie among them for this passage, it sufficeth that it manifestly appeareth through the whole Scrip­ture that Christ did never command Auricular Confession, but re­pentance and amendment, and that the Apostles did neither com­mand nor practise it, which if they had done, it would question­lesse have been mentioned in the Scripture in some places of their writings, or in the History of the Acts of the Apostles; and if the confession were of such importance as they would have it in the Romish Church, the Apostles doubtlesse should have preach­ed it, and even practised it often amongst them, confessing one to another; For all the Doctors confesse that they might commit, if not mortall, yet veniall sins; and when they did declare the faith to the faithfull, they would also have preached the sincere confes­sion of their sins, and taught them the true manner of the same; and even to make generall confessions as they had preached the practise and exercise of other vertues; which not being found in any part, we must conclude, that in their time confession was not in use, and that it is an humane invention, proceeding neither from Christ nor his Apostles, but instituted, established, and main­tained by the Clergie for the great temporall profit they draw from it.

I say moreover, in the time of the primitive Church, Auricular confession was not in use, and was neither thought an obligation nor command, nor of such importance as it is at this present; [Page 117] which that it may be most cleerly seen, I intreat the Reader, and (especially them of the Romish Church) to see in the life of their Saints, which they hold for their Bible and holy Scripture; there let them read the life of all the Apostles and holy Martyrs, nay even of all those whom they call the Confessors of the first ages, as of S ^t. Augustine, Chrysostome, Athanasius, and Basilius, who is esteemed to be founder of the orientall Monks, of S ^t. Anthony, and S ^t. Paul the Hermits. Finally, of all those of the fourth, fifth, and sixth ages, yea and since, I am assured they will never find that any of those ancient Fathers did make any auricular and secret con­fession to the Priests. Notwithstanding they are esteemed to have been very zealous men in Christian Religion, and men of vertue and exemplary perfection, who would never have omitted it, if it had been of so great importance. See both their life and death, there is never a word spoken of Auricular confession; which if they had used, it would questionlesse have been mentioned some where, in some one of those lives, which are in great number.

And he especially who not long ago hath gathered and collect­ed all those lives; and who hath omitted nothing which he thought might be usefull to the Romish Church, would never have left out this point, if he had found the least traces of it in any places; and I even marvell he hath not added it, as he hath done many other things of his own invention; but we must say, that ei­ther he did not bethink himself of it, or God hath not permitted it to confound this new doctrine of the Romish Church, by look­ing to the ancient, and the practise of those Fathers.

And mark how the same Author forgetteth not to mention this point in the times of those where he findeth it to have been used; and because that this Auricular confession hath been in greater estimation within this short time than ever before, so there is no Saint in those last ages in whose life there is not very speciall men­tion made of their frequent confessions, and their sincerity therein; but in the lives of the ancients there is no mention made of it at all.

Moreover, I marvelled often that there was no more spoken of it in the books of the ancient Fathers; Turn over, I pray you, Augustine, Irenaeus, Theodoret, Chrysostome, and Cyprian, and see if there be any thing spoken of Auricular confession to the Priests; it may be they speak of some exomologese and confession, but that was publike and not secret confession to the Church for satis­faction [Page 118] and edification, and not secret and Auricular confession to the Priests for sacramentall Absolution.

Remarke also if yee finde in any place of them any examination of the conscience, with which all the Books of this time are filled in the Church of Rome; see if any of them hath written any cases of conscience, to teach the manner of confession, as we see a great multitude in our dayes; there yee will finde no such things: and is it not a strong proofe, if it be not found in those Fathers, that Auricular confession was not in use in those dayes; for they being so godly men, and the most famous of their ages, they would of­ten questionlesse have used it and recommended it to others; and it is not credible they would have composed so big volumes with­out making cleare mention in some place, nay, even in many pla­ces of that which is esteemed so necessary a Sacrament, and of so great importance.

Furthermore, Yee will find in the Book of the lives of the Saints, and in the History of the ancient Hermits, attributed to S ^t Je­rome, how those Ancients were sometimes, nay, even often and in many places of Aegypt foure or five thousand Hermits or Ceno­bites, or more, under one Superiour & Master, accustoming them­selves to the singing of Psalmes, reading and meditation of the ho­ly Scripture (for it was not as yet forbidden in those times) and to work with their owne hands and bodyes to winne their livings, and be burdensome to none (as S ^t Paul did;) and commonly there was but one Priest for that great multitude, who often did not live amongst them, but came to see them every Sabbath, to celebrate divine Service unto them.

Now there is no appearance that the confession was in use in those times, for one or two Priests would not suffice to confesse often so great a number, and though a man should doe no other thing in a fortnight, he were not able to confesse two thousand: And those Books of their lives make no mention that they called their Priests to confesse them, even when they were neere to death; but that they did prepare themselves for that passage by the medi­tation and reading of the holy Scriptures, and often hearing and reciting of Psalmes.

And there were even many amongst them, if that Author speak­eth truth, who were for ten or twelve yeares, or more, inclosed in little chambers of purpose, and sequestred from all humane con­versation, without seeing or speaking to any, and often dying alone.

[Page 119]If in those dayes the confession had been holden for a necessary Sacrament, men would have judged that to be a diabolicall illu­sion and deceit, as they would now doe in the Church of Rome, if there were any found, who to follow his private devotions should leave off the whole way and practise of confession. I in­treat the Reader in the Romish Church, to consider this well, and if he doubt I speake not the truth, that he would take the paines to see those Books, and ruminate the matter.

Now all that sheweth most cleerly, as I suppose, that the do­ctrine of Auricular confession, holden to be of so great importance at this day in the Church of Rome, is not a doctrine derived from Jesus Christ nor his Apostles, nor yet practised by them, nor used among the Saints and Christians of the first ages, but a doctrine invented not long agoe by the Pope and the Clergie of Rome, for the great temporall profits it bringeth to the Priests; for, of all the Sacraments of the Church, there is none of so great worth to the Priests, as that of the confession.

And although there be some who take no money in confessing; that neverthelesse, is onely to refuse a little fish for a big one, and the gratifications they receive from their penitents (especially of the female sex) recompence fully all their paines, those who use that trade, and who are acquainted with their practises know well enough how profitable this mystery is to the Priests; and it sufficeth to tell you that a man who can but handsomely handle the consci­ences and the spirituall of men, can but easily dispose of all their temporallities, and the gold and silver which is found with many confessours after their death, and the abundance of all things du­ring their life, and so many sumptuous Monasteries newly erected in many Cities, and so many costly ornaments, and so great riches and wealth, which are to be seene in many of them, are (for the most part) the effects of the sole Auricular confession, and it is thought that it is at this present, (at least) as profitable to the Cler­gie, as the doctrine of Purgatory or Invocation of Saints is or e­ver was, this being even the Primum mobile, which moveth all the rest.

And they who doe professe it, and know the worth of it, would not leave it off for any thing, and therefore labour to maintaine it by all meanes whatsoever; and that even in despite of the Bishops, who would faine hinder the Fryars from using it, thinking them­selves sufficient and capable enough alone with their Priests to go­verne [Page 120] their flocks, without those auxiliary troopes which the Pope sendeth them against their will, and which take all the fat and flesh of the flocke, whereof Christ hath given them the full charge; but God so permit, that having left the true doctrine of Christ, they are confounded and troubled in the use and practise of their owne proper inventions.

I remember that a man of great note amongst the Clergy, told me some while agoe at London, that many of the Clergie in Eng­land, knowing the utilitie and profits the Confession might bring them, were sorry that morsell should have escaped out of their hands, and that they would quickly set it up againe if it were in their power. I know not if he judged others by himselfe or not, neverthelesse, I beleeved at that time with many he was not much inclined to Papistry, and now I have much reason to be otherwise conceited of him, and not I alone, but to satisfie such men (if yet any such be, which God forbid) I will tell them that as the confes­sion bringeth great profit to some particular and private Priests, it draweth also after it insupportable inconveniences and incom­modities to the Pastours and Generall of the Church, for, the con­fession is growne at this day to such excesse in the Church of Rome by the perswasions and exhortations of the Preachers, that as the Pastours in former times did move the people thereunto both by themselves and others, they are now constrained to divert them at this present, because where there is but a reasonable number of people, this exercise is inconsistent with all other offices and ser­vices in the Church, and it is impossible that the Priests and peni­tents can discharge themselves faithfully, even according to the Rules of the Romish Church.

For where there is (for example) 4000 Communicants in a Pa­rish (as there are many if the most part) which will confesse them­selves at some great feast, as at Christmasse, or Whitsontide, or one of the feasts of the Virgin Mary, to which they have so much ex­horted the people, that now it is become customary unto them; and he that doth it not, is in a manner not holden to be a Christi­an. Every Priest is not able to confesse fiftie in a morning, though he should labour from five of the clocke in the morning till mid­day without any intermission; so that there must be above twenty Priests to confesse a thousand in a forenoone, and above fortie for two thousand, and yet all must be done post-hast (as they say) and doe no other thing; and what good can one doe in so ticklesome [Page 121] a businesse in such precipitation. In the meane time, who shall say all the Masses which must be said aloud and with low voice, and who shall helpe to sing and say the divine office, the Mattins and other Canonicall offices, as the custome is in the Church of Rome, and who shall preach and perfect the rest of the Service which the day and the publique require, and what shall be done where there are not so many Priests, two or three hundred being sufficient to cause a great trouble.

Besides, when there is a great feast, the throng is so great al­most in every place, that it will be one mornings worke onely to waite his turne, for to say two or three words in the Priests eare in great haste; and that often putteth all the families to trouble and discord, for, the Mistris is angry with the maide for staying too long, and the husband against his wife; and if they be both there together, the children and the whole houshold are in con­fusion.

Observe also that there are few others but women that will waite upon this wearisome and troublesome devotion, for, the men, (especially the wiser sort) not beleeving it so easily, and remarking so many things which offend their spirits, leave the practise to their wives, which being naturally inclined to prate and discharge their spleene, and discover their secrets, are glad of this occasion to tell all their businesses, and often those of their neighbours, and declare their griefe to a man whom they thinke obliged to keep all secret; and therefore we must not marvell if we see the women so much inclined to it; and the Priests knowing them to be more tractable, and consequently more liberall than men, labour to keepe them in those exercises, what ever disorders or discontentments may fall out from their husbands. But finally, there is no man of spirit who will not confesse that Christ and his Apostles have done wisely, in having not instituted this fine my­sterie.

The Bishops also themselves and other Pastours, who have more intrest to conserve the divine service in their Churches, and to have a care of the generall good, than of the profit and particular satis­faction of their Priests, begin as much to detest the use of this con­fession, as they did ardently preach and recommend it heretofore, for now they see the great disorders and inconveniences it draw­eth after it, and their experience will be the cause they will not be sorry to see all re-established and restored to the primitive order in the time of our Saviour and his Apostles.

[Page 122]I passe over the great scandall occasioned by this confession, whereof an infinite number of Cities and places can give too ma­nifest testimony, and which is the cause many judge well that it is surest and more profitable to discover and confesse our secrets to God alone, according to his holy will and commandements, than to Priests, to obey the precepts of the Pope; and I shall yet shew in another place, that the confession is a snare which precipitates many into hell, if the Maximes of the Romish Church be true.

CHAP. XXIII.

THe Church of Rome, which hath founded her new doctrine not upon the Word and will of Christ, but especially upon profit and greatnesse, hath not contented her selfe in stead of two Sacra­ments instituted by our Saviour, (to wit, Baptisme and the Lords Supper) to adde five more, whereof the Pope, the Bishops, and the Priests, can make good profit every one of them, according to his degree and charge; whether it be for the administration of them, or the dispensations, or other casuall things, which concerne them, and which fall out every foot. But shee hath yet further bethought her, to invent a Purgatory, which shee saith is a place whether the soules of the faithfull departed in Gods favour doe ordinarily goe after their death, there to be burnt and tormented many yeares, nay, even many hundreds and thousand yeares, if they be not de­livered by the good works of the living, or by the prayers of good people, or by application of the overplus of the merits of Christ and the Saints, whereof the Pope calleth himselfe the sole Trea­surer and Dispenser, making profession to apply them by his Ju­biles and Indulgences.

So that simple people to shun that terrible fire after their death, wherewith the justest men are threatned, have often spoyled them­selves and their successours of many lands and great riches, to give them to those who are reputed to be godlier than others, to ob­lige them to pray for them after their death, that they might not remaine so long in those paines; and if those who are alive have any affections to their parents and good friends which are dead, they often spare nothing to helpe and relieve them in this their [Page 123] necessitie, by all the means which the Romish Church preacheth to be strongest and of greatest force, whereof the most part are in the hands and disposition of the Clergie alone and the Monkes; and they tell them, if they be not helped, they must satisfie the rigour of the justice of God; and that they must pay to the last far­thing, and be burned in a fire as hot and scorching as that of hell, not onely for the paines due to mortall sins, but also for the least veniall sins they might have committed in their life, of which e­very man hath questionlesse an innumerable number; and because as they say, ready money is good physicke, they perswade them not to trust to their heires the payment of that debt, who may be diverted by the motive of avarice; but that they should provide while they are alive and in health, for feare of being surprised by death; and that the candle that goeth before, giveth better light, and is more profitable; for, that is the phrase of those Ghost like Fathers.

This doctrine is very profitable to the Clergie, but exceeding fearfull and very terrible and strange, and deserveth well to be cleerly grounded on the Word of God to be beleeved.

For to say that God hath sent his Sonne into the world to save mankinde, and whose bloud was of an infinite price; but neverthe­lesse, hath not been sufficient to satisfie for the paines that a mor­tall sin doth merit, or yet a veniall, (that I may use the tearme of the Papists) or although it hath been sufficient enough, and that he hath testified that he loveth mankinde, more than doth a Fa­ther or Mother their children. Notwithstanding, he will not ap­ply to them a graine of his satisfaction gratis, but hath ordained a fearfull fire to burne them, and torment them after their death, though they be fully reconciled to him, and have departed in his favour; and that he esteeme and call them his deere children; it is a thing that ought not to be beleeved by any Christian, nor yet conceived by any man.

And is it possible to be beleeved that God hath promised Para­dise to those who shall suffer persecution for his name and justice? and comfort them, who shall be afflicted in this world? and shew himselfe to those who shall be of a pure and cleane heart? account them blessed who shall dye in him, (that is to say, in his favour?) that Christ hath promised to say (Come yee blessed of my Father, inherit the Kingdom prepared for you from the beginning of the world) to them, who have given meat and drinke to him in his poore [Page 124] when they are hungry or thirstie; and to them whom he accoun­teth his loving children; and that onely to satisfie the rigour of his justice, and without any hope of amendment, he will punish them after their death for many yeares, with the same paines that the Devill and the greatest enemies of his honour and glory doe suffer, except onely that those shall be tormented for ever, and o­thers shall have sometime an end, it may be after many hundreds and thousands of yeares; for they have invented yet of purpose more to terrifie the people, certaine Stories, which say that for e­very small sin they must borne (at least) seven yeares in Purgato­ry, and what can they hope for who have hundreds and millions, the frailty of man being but too great?

It is questionlesse to wrong the great mercy of God, and rather deny his bounty; it is to derogate from the infinite merits of the bloud of Christ; it is too blasphemous against his Incarnation and passion; and the love that he hath testified unto us; it is willingly, and without grounds to make soules despaire, and terrifie the con­sciences without subject, onely to bring profit to the Clergie; for, this is the meaning and ground of the mystery.

Now let us see if they have passages out of the holy Scripture, for a doctrine so cruell and contrary to the bounty and mercy of God, and merits of the blond of Jesus Christ. They alledge this of S ^t Paul, 1 Cor. 3.14. 1 Cor. 3.14. If any mans worke abide which he hath built thereupon, he shall receive a reward; If any mans worke shall be burnt he shall suffer losse, but he himselfe shall be saved, yet so as by fire; and that fire the Romish Church understandeth the Purgatory, and so concludeth that there is a Purgatory.

I have granted that all which is in the holy Scripture, is not cleere nor easie to be understood, but onely that which is necessa­ry to salvation; and this passage is one of the most obscure and difficile in the Scripture; but not necessary to salvation; and yet the Romish Church will ground an Article of faith upon it, and the most strange and terrible of all, and contrary to the bounty of God; but he who will reade the whole passage, will easily judge that it must be understood in an Allegoricall sense, and especially the word fire, which S ^t Paul addeth on, as by fire, to shew that it must be understood by similitude, saying, He shall be saved as by fire; that is to say, as if he had passed through the fire, or were purged and purified by the fire; even as we see the mettalls are purged by the fire and the Fornace.

[Page 125]Now there is no reason for grounding this so important a do­ctrine (which is so strange and difficile to be beleeved) on such a doubtfull foundation; much lesse on metaphoricall and allegori­call, and such words; and it is evident from this passage, that the Apostle speaketh nothing that commeth mere to the doctrine of Purgatory.

But the Apostle speaketh of Pastors and Doctors, who in teach­ing retaine the foundation which is Christ, on whom some build wholsome and solid doctrines, which in that place he tearmeth Gold, silver, and precious stones; others build light and vaine do­ctrines, called in that place, Wood, hay, and stubble; and the A­postle saith, that those frivolous doctrines being tryed by the word of God, as mettalls by the fire, shall not subsist, and that the work of such a Preacher shall perish, and the tryall shall make it knowne that there is no soliditie; but as for the person of the Pastour, he may be saved because of the foundation Jesus Christ, which he hath holden, being notwithstanding tryed by the Word of God as by fire. So you see that it is there spoken of a tryall, which is made in this life, and not after death; and also of a tryall of the doctrine and beliefe of Pastours by the holy Scriptures, and not of a tortu­ring of soules by fire; so they have no reason to ground Purgato­ry on this.

I know that this passage being obscure and hard, hath many divers explications; but I beleeve every man of understanding will judge this the truest and most conformable to the intention of the writer, if he will but take the pains to consider it; but howsoever, it being obscure, we have no reason to beleeve that the Apostle hath preached an Article of faith to us therein; which is not to be found more cleerly explained in any other place of the holy Scri­pture; and if because there is mention made of fire in that place, the fire of Purgatory must be understood; they may produce an infinite number of passages where Purgatory may be found, be­cause there is mention made of fire in them.

Take here another of as little strength. Our Saviour speaking in S ^t. Matth. 12.32. of sins against the holy Spirit, saith, Matth. 12.32. He that shall blaspheme against the holy Spirit, it shall neither be pardoned him in this life, nor in the life to come. This life to come (saith the Church of Rome) is properly the fire of Purgatory, and so there is Purga­tory; but this doctrine doth not even agree with that they teach of their Purgatory, for they said the sins be forgiven before they [Page 126] enter into Purgatory, and that none go thither who are not re­ceived in favour with God; and so according to them, no sin is pardoned in Purgatory.

Now Christ by those words, (which are also obscure and diffi­cile to be understood) doth onely exagerate the sin against the ho­ly Spirit, and saith, that he will not pardon it, neither in this world, nor at the day of judgement, where the second condemna­tion is pronounced; and so that he will punish them in this world, and after death: but there is no man who seeth not that this is too far distant from the doctrine of Purgatory, to ground an Article of faith upon it.

You see neverthelesse the cleerest things which they produce, taken out of the Word of God to establish the Purgatory, and that so terrible doctrine; where you may perceive the small rea­son and little probabilitie thereof.

But behold here other far cleerer and manifest proofs drawn from the holy Scripture against Purgatory. Christ said to the thiefe who implored his mercy, and put his trust in him in the time of his death, Luk. 23.43. Thou shalt be this day with me in Paradise: that is to say, thou shalt be this day happie with me. He sendeth him not to Purgatory, although he had been a great sinner all his life time, and that the death which he suffereth is by force, and by order of justice; and not for innocencie, or for the faith, as the Martyrs; and S. John saith in his first Epistle, 1. chap. 9. The blood of Jesus Christ purgeth us from all sins: 1. Ioh. 1.9. if all sins be purged by the blood of Christ, there is no need of the fire of Purgatorie to purge them more.

Col. 2.13.And S. Paul to the Colossians, 2.13. saith, that God forgiveth us all our offences freely; if God forgive us freely, as is evident thereby; he desireth then no more any other satisfaction on our part, nor pretendeth to punish us in satisfaction to his justice.

If a father correct his children, it is for their amendment, and not for his satisfaction; and can it be beleeved that God (who is so good and mercifull) doth punish his own with so cruell fires onely for his satisfaction, where there is no hopes of amendment? But if God afflict us in this world, it is for our amendment, and not to satisfie himself. Heb. 1.3. And in the Epistle to the Hebrews, Christ hath made the purgation of sins, not out of all doubt by fire, nor by the tormenting of souls; but by his own precious blood which he hath shed for us.

[Page 127]And in the Epistle to the Romanes, 8.1. Rom. 8.1. There is no condemnati­on to them who are in Christ Jesus. If no condemnation, then there is neither eternall nor temporall fire: And our Saviour saith, Ioh. 5.24. Joh. 5.29. He that heareth my word, and beleeveth in him that sent me, hath eternall life, and shall not come into condemnation, but is passed from death to life. He saith not, from death to Purgatory; but to life eternall.

You may see (as I suppose) the negative of Purgatory, which we are not obliged to do, more cleerly proved than its affirmative; which the Church of Rome should not maintain without evident Scripture: But this is not all, for you shall see more yet.

In the book of Wisdom, 4.7. which they hold to be Canonicall, Wis. 4.7. Though the righteous be prevented with death, yet shall he be in rest. He sendeth not him to Purgatory, there to be punished and tor­mented, as doth the Pope of Rome, that he may have occasion to imploy his Indulgences, and the prayers of the Clergie.

And Revel. 2.10. Continue faithfull unto the end, Revel. 2.10. & 14.13. and I will give thee the crown of life, And in the 14.13. Blessed are the dead which die in the Lord, from henceforth, yea (saith the Spirit) for they rest from their labours, and their works follow them. Is that to rest from their labours, to enter into flaming fire, which is of the same nature with that of the damned? Is that to rest from their labours to be burnt for an hundred (or it may be) for a thousand yeers? For if they be seven yeers for one mortall sin (as they tearme it) they must be very just who are there for fewer than an hundred yeers; for there are but few which commit not many sins in a yeer, and some men above five hundred; and if they die in the faith, and have repented, those are they of which S. John speaketh, saying, Blessed are the dead which die in the Lord; and therefore it is not true of them that they rest from their labours, if they go to Purgatory; but rather that they enter into new labours and torments incom­parably greater and more insupportable the least quarter of an houre, than all the torments of this life: so to establish and main­tain Purgatory, they must renounce the holy Scriptures, and the Word of God.

And in Ecclesiasticus, which they hold also to be Canonicall, Ecles. 22.11. it is said, 22.11. Make not much weeping for the dead, for he is at rest. Seven dayes do men mourn for him that is dead. If he be in Purgatory, and in the fire and flames, is he in repose? and have not men reason to mourn and bewail them more than seven dayes? [Page 128] Finally, if there is a Purgatory, all those passages will be found false: but all those passages being true, the doctrine of Purgatory is false and lying.

And as for the ease which the souls in Purgatory are said to re­ceive by the prayers ofthe living, Eccles. 9.5, 6. it is said in Eccles. chap. 9.5, 6. The dead know not any thing, neither have they a portion for ever in any thing that is done under the Sun.

If they have no portion in the works of this age, then all the merits and prayers which are applyed to them by the Pope and his Clergie, and by men profit them nothing.

Judge now (I beseech you) if those passages, and an infinite number of the like which I might alledge, are not cleer against the doctrine of Purgatory: and notwithstanding of all that, they will establish it in the Church of Rome upon some very obscure passages, labouring to strike terrour in the hearts of the living, telling them that Christ hath not satisfied abundantly nor efficaci­ously; & that his passion hath not been of vertue sufficient to save us, which is properly to say, that it hath not had force and sufficiency enough to redeeme us, and satisfie the wrath of his Father for our sins; which is a doctrine repugnant to the infinite merits of Christ, and to the love which he hath carried to mankind, and to his word also; but moreover that we must satisfie by our own proper works and sufferings, either in this or the other world, and do (say they) as S. Paul teacheth us by those words, Coloss. 1.24. I reioyce in my sufferings for you, Colos. 1.24. and fill up that which is behind of the afflictions of Christ in my flesh for his bodies sake, which is the Church, whereof I am made a Minister. There do they conclude, that there is some­thing remaining besides the passion of Christ, which we must per­fect our selves by our own sufferings, and so that there is some­thing wanting in the passion of Christ, and some defect and imper­fection which we must accomplish; for though they use not those tearmes, yet that is the true sence of their doctrine.

But they should consider, that S ^t. Paul calleth the over-plus of the afflictions of Christ, the tribulations and sufferings of the faith­full, in which our Saviour suffereth yet every day as in his mem­bers, reputing their afflictions his, and of his own members; And in that which S. Paul said, that he suffered for the Church where­of he was a Minister; it is not to say for her redemption, recon­ciliation, or satisfaction, but for her edification (as he saith in another place) that he indured all things for the elects sake, that they [Page 129] may also obtain the salvation which is in Christ with eternall glory: 2 Tim. 2.10. 2 Tim. 2.10.

Now we must not imagine there was any thing wanting to the passion of our Saviour, to satisfie abundantly and efficaciously for all men, and all their sins to the justice of God his Father, or that all that we can contribute of ours, doth render it more perfect and powerfull; it is blasphemie to beleeve it, and out of all doubt it is to wrong the infinite merits of the blood of the Son of God; One drop whereof was capable to redeeme perfectly an hundred thousand worlds, if there were so many; and satisfie abundantly, and perfectly for all sins, and the crime and punishment of them: and blessed is he who putteth his whole trust and confidence in the passion of Christ; and on the contrary, he is accursed from Gods own mouth, who putteth his confidence in man, and in his wayes and works; for he shall undoubtedly be confounded.

Notwithstanding of this, the Church of Rome saith, that Christ by his death and passion hath not fully and perfectly satisfied for the sins of men, but only for a part of them, the crime (to wit) and not for the punishment, and that we ought to make satisfacti­on in this life, or after our death in Purgatory, either by our selves, or by the satisfaction of good men who apply their good works to us: and because Church-men did beleeve that they should be esteemed those godly men, and that people would run to them rather than to others to beg their help, and so that it was an open gate to them, and an occasion of great profit; this is the cause wherefore they have laboured to plant and defend this doctrine.

Nor have they been deceived in their expectation, for Christi­ans too lightly terrified with the pains wherewith the souls were menaced after death, have often deprived themselves and their suc­cessours of the most part of their goods to give them to Monks and Priests, that so they might oblige them to pray for them, and apply their good works and satisfaction to them as well in their life time, as after their death.

Thence have the foundations of those great and rich Monaste­ries had their beginning, the revenues of which (some few except­ed) serve at this present to entertain Cardinals, Prelates, and No­ble mens children in princely pomp and magnificence, who not­withstanding think little on the souls of the poore founders, or their successours, except often to torment and vex them.

And on this doctrine, and by those foundations such a great [Page 130] multitude of Priests, Monks, and religious persons have been in­troduced into the Romish Church, that it is almost incredible; so that in some cities which I know, there are above ten thousand Monks and Nunnes; and as for Priests, there be many countrey Parishes which have above thirtie: Now except (it may be) two or three of that number, who are imployed in preaching, on whom good revenues were well bestowed, to encourage and en­able them in their imployment in so Noble an exercise, if they did preach the Gospel of Christ: the rest commonly have no other occupation, but to sing and say Masse for the subject of Purgatory; and by that invention especially, they all live and are enter­tained fatly.

For, the people affrighted with that terrible fire, cause often say Masses, Vigils, and Trentals; and found annuall Masses, and other Obiits for themselves and their friends; and those obiits may be said with a loud or shrill voice, with great or small noise accord­ing to the monies they will bestow; and if it be at a great Masse, there must be so many coopes and coopers, so many lighted Tor­ches, so many Bels either tolling or ringing the knell so often, and so long at every time; there must also be so many Priests pre­sent to sing and say so many Masses of such a sort, the Vigils, with so many Psalms and Lessons, with so many Requiems, Libera & de profundis at the end, then the holy water sprinkled, upon the Tombe, &c. every one for his pains being to have so much, and a good dinner often for conclusion, where they drink to the health of the living, and say, God have the souls of the dead; and this is the end of the mysterie.

That truly among its superstition maketh a great shew and noise; and if the souls be drawn out of Purgatory by magnifi­cense, sounding of bels, singing, and ceremonies; none but the souls of the poore will stay long in those fires, and the rich will come quickly out; But if men beleeve they come not out, but by devotion and fervent prayers, and other good works of that kind; when I was in the Romish Church, I did not beleeve for a long time, that to be of great vertue and force, seeing the small reve­rence and devotion these Priests use for the most part, looking ra­ther how to disburthen themselves quickly of that task, then to deliver the soul out of Purgatory; and I have often thought with my self, that it was not without reason the Oblits lasted so many yeers, imagining indeed there behoved a great many of such [Page 131] prayers and works to deliver one soul out of Purgatory, if they cannot be delivered abut by works done in the favour and in the love of God, and in grace, (as they hold even in the Romish Church.)

And it is no marvell, that they who leave the Word of God, to follow humane inventions, fall in those confusions and dis­orders; But howsoever, the Priests find their profit thereon, and the peoples purses are often emptied; divers having often ruined their children to make foundations after their death, and some, especially women, incommodating often their families without their husbands knowledge, or even depriving themselves of bread and other necessarie things, not so much for making little boyes recite the 7. Psalms who give five or six paire of them for a pony; as to make the Priests say Masses and Obiits, which are not so cheap.

Within these few ages, the Pope hath yet invented Indulgen­ces and priviledged Altars, which is another mean to draw pro­fit from them who are not so rich as to found so great Obiits, or who desire to content themselves with this new artifice, whereby they say a soul may be delivered out of Purgatory with lesse cost; and the profit thereof is both readier and frequenter on the Priests part; but I marvell much that the Pope who dispenseth those Indulgences at his pleasure, doth not deliver all the souls out of Purgatory so soon as they come thither, or doth not hin­der them from going thither; for the one is as easie as the other to him (as he saith himself,) and I marvell wherefore he suffereth them to burn so long in those flames, seeing he can retire them without trouble or cost, onely by his Indulgences; I think Chri­stian charity should require that of him: but let us a little exa­mine the mystery of those Indulgences, whereof there is so great noise.

CHAP. XXIIII.

IT is sufficiently known of all, that the Pope is one of the rich­est Monarchs in Europe, having as it is reported at this present onely by the liberalitie of Christians, above 24. thousand crowns [Page 130] [...] [Page 131] [...] [Page 132] to spend every day; a rent whereof many great Princes, who have more lands than he, come far short; but besides those tem­porall, visible, and reall riches, he hath (saith he) others which he termeth spirituall, of which he is a more liberall dispenser than of the former; and those are the merits and works of super­erogation of the Saints, whereof he termeth himself Treasurer and distributer, and which he disperseth according to his will and fancie, by that thing which he calleth Indulgences.

For my particular, when I was in the Romish Church, especi­ally in the six or seven last yeers, that I was the Popes Missionary, I was liberally enough provided of them both for my self in par­ticular, and to distribute to others; for, by vertue of my Buls, and quality of Missionary, besides the Licence I had to absolve from all sins and cases reserved even in the Bull In coena Domini, where I might also admit as many Deputies as I would; I could give full Indulgence and remission of all the punishment due to all sins great and small, to all them who confessed themselves to me, and to all them who being confessed, and having communicated, were present at my Sermons on all the feasts of our Saviour, and the Virgin Mary, and others, so that they should not go to Pur­gatory for their sins past till that time, although they had lived fourscore yeers. Moreover, in saying Masse I could deliver a soul out of Purgatory, perfectly every Monday in the yeer to my choice and will, besides the Medails and Benedictions which I might have another way to distribute to whom I would. And I may truly say this of S ^t. Paul, 1 Cor. 13. in this point, and o­thers: 1 Cor. 13. When I was a child, I spake as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish­nesse.

For I confesse (to my confusion now) that I was very super­stitious towards those Indulgences, and did make use of them very often, as well for my self as for others; and I did it so much the more willingly to others, that howsoever I took never any monies, nor made ever any temporall profit of them; Neverthe­lesse, I did perceive it was a strong mean to me to draw people af­ter me, and render them more affectionate to the doctrine which I would preach to them; and I know by long experience, there is almost nothing more efficacious to allure the people, especially the simpler sort, to do any thing they desire, than the distribution of Indulgences.

[Page 133]And at what time the Popes did bethink themselves to make the people beleeve that by those Indulgences one might be deli­vered from the fire of Purgatory, and free others also, they found that doctrine to be exceeding profitable, as well to fill their coffers with money at the Jubilees (which were termed the Popes harvest) as to leavie strong Armies of Souldiers to defend their estates and Territories, and make warre against their enemies.

So that by the means of those Indulgences they have often got many Millions, and leavied numberlesse armies of Christians, which they sent out of their own countreys, to barbarous and remote countreys, where the most part lost both their lives and estates; and that which in the beginning was onely done against the Turks as enemies of the Christian faith, but especially great enemies of the wealth and revenues of the Bishop of Rome, who can pretend nothing where there is no Christians; was afterwards practised even against Christians for particular quarrels of the Pope, often injust and passionate.

Now, for that mystery of the Indulgences it is to seek the dark­nesse at noon day, to think to find them proved and authorised by the holy Scriptures; and I could never see any passage taken out of the old or new Testament that made any wayes for them.

The onely place they think to be strongest is that in S ^t. Matth. 18.18. which serveth to prove all things, Matth. 18.18. and on which the au­thority of the Popes is especially grounded, the words are; All that ye shall bind on earth, shall be bound in heaven, &c. which they extend even to the things under the earth, to Purgatory (to wit) which they say is under the earth; But this passage hath been sufficiently explained in the precedent Chapters of Auricular Confession, and of the Primacie of S ^t. Peter, without staying any more upon it, to which places I remit the Reader without fur­ther answer to shun prolixitie.

Onely telling them here, that according to the letter of this passage (if it should be understood as they will have it) the full power of Indulgences should be given to all the Pastors who call themselves successours of the Apostles in their office and ministry; but the Pope who cannot endure so many corrivals in his au­thoritie, hath divided this power betwixt himself, the Cardinals, and the Bishops, but very unequally.

So that the Bishops may give Indulgences but for fourty yeers, [Page 134] the Cardinals for an hundred, and he onely ample and full ones, and for all the time and yeers a soul must be in Purgatory for its sin.

Notwithstanding, they give them not continually full, but sometime limiteth them to fourty yeers, sometimes to an hun­dred, and sometimes to a thousand; as in the Treasure of Indul­gences of S ^t. Francis girdle, there is an Item that hath; for every day from the nativity of our Lady there are 800. sixtie, and two thousand yeers, and an hundred dayes of Indulgences, and the remission of the third part of them; this is certainly a long time, and behold a fair Indulgence; for, all the time from the creation of the world to this time is nothing in comparison with this, it being not six thousand yeers; and here above eight hun­dred thousand; and yet this is not the greatest, besides the full ones; for sometimes he gives Indulgence and pardon for eighteen or twenty thousand, and some hundreds of yeers, and so many fourty and odde dayes; there wanteth nothing but some houres and minutes.

This Theology is not to be found explained in S. Augustine, nor Athanasius, nor others of the Ancients; for it was not in use then, yet many find, and large Commentaries are to be seen amongst the Moderns to clear all the mysteries of those thousand yeers, fourty dayes, and the third part of sins; but after reading them again, and again, and often times, I could never understand any thing in it, for the height and profoundnesse of the matter.

Now the thing that moved me to despise them, and maketh all men of understanding in the Church of Rome vilifie them, is, that nothing of this is found taught by Christ, nor practised by his Apostles; and I marvell much (if it was of divine institution) they did not use it to the weale and profit of poore Christians, which lived in their time, and that they did not apply to them by Indulgences (besides the merits of Christ) the merits of Moses, Abel, Joseph, Jacob, and John the Baptist, S. Stephen, and of all just and holy men, to deliver them all quickly out of the fire of Purgatory, or hinder them from going thither; and that when they did preach, or passed through Cities, they gave them not (besides their benedictions) a number of Indulgences, as the Pope and the Bishops do now a dayes in visiting their Churches; for they wanted not charity for the good and prompt happinesse of Christians; and we may well say (if that doctrine be true) that [Page 135] the Christians of our times are more beloved of God, and more fortunate, than were they of the Apostles times, and of the ages past; for, that Treasure of Indulgences, whereof there was no mention made in their time, is very liberally opened at this day, and the Indulgences which at their first institution were but sel­dome given, and onely for fourty or few yeers, and at great so­lemnities, as at the consecration of a Pope, or a Bishop, at the dedication of some mother Church, or some like occasion, are now almost ever given full, and that to them indifferently, who will honour the Pope so much as to ask them; they make also great catalogues and Items of all sorts, either in favour of the canonization of some new Saint, or some Embassador, or Prince, or some such like occasion.

And if a young Gentleman go to Rome, and have a desire to bring some thing to his Countrey that costeth not much, where­by he may oblige his friends at his return, if after he hath kissed the Popes pantofle he ask him some Indulgences; he will give him ten or twenty thousand without difficultie; for there needeth but a word, and an hundred thousand doth cost no more than two, neither in the giving nor in the carriage, if it were duckats he would not be so liberall: Now it may be he will say to him, I give you twenty thousand benedictions of such a Saint, or Prince; that is to say, the power to apply twenty thousand In­dulgences of such a Tenure to twenty thousand beads, Medals, Images, or Crosses, and the like, in such sort that he who shall have one of those about him in saying some Pater or Ave, or using some such devotion, may deliver himself when he will from all the time he should be in Purgatory, from his birth even to that day, although he were an hundred yeers old, and can often deliver the souls of his friends which are in Purgatory, and do them that courtesie when they think least of it; and the Gentle­man when he returneth will give one half of them (it may be) to his Mistresse, to oblige her; and mark, that it often doth and may fall out, that he who can dispose of so great and consider­able a portion of the treasure of the merits of Christ, and the holy Martyrs, and Confessors, to deliver himself and many o­thers out of Purgatory when it pleaseth him; is an Atheist, a blasphemer, murtherer, and a man given to all vices, having neither God nor soul, and who beleeveth neither an heaven nor hell; neverthelesse (according to that good doctrine) it must [Page 136] take effect and be of force, especially in others; for such is the will, disposition, and resolution of the holy Father the Pope, who can bind and loose how and when he will, and dispose of the merits of Christ Jesus, and the Saints, as of the Cabage in his garden.

God knoweth, and all men of any understanding in the Church of Rome, I say nothing here but that which is common­ly practised, and which ought to be beleeved of all good Papists who are the true children of the Pope; But if it be difficile to be­leeve all this without the Word of God, let them remember themselves, they should have a blind faith, and not be so curious; nor to be disciples of Christ, but to be disciples of the Pope.

CHAP. XXV.

BEcause the learnedst and most judicious of the Romish Church confesse, that the profession of the three Monasticall and religious vows is not an institution of Christ, there being no such thing found in the holy Scripture, nor practised by the Apostles; but onely an humane invention, which had its begin­ning many ages after; and which by the industrie and diligence of the Popes, who (for their particular profit) did take them (almost from the beginning) in their speciall protection, have been augmented and maintained even to that degree, wherein we see it at this day; and because all those professions have their straightest obligation onely from the authoritie of the Pope, who dispenseth on it when and to whom he will; which shew­eth, he beleeveth not himself there is any divine obligation, but onely humane; having proved sufficiently in the former Chap­ters, that this power of the Pope is void and usurped, it is here­after needlesse to trouble our selves any more to shew the nullity and invaliditie of those professions to oblige any one whatsoe­ver: so we shall content our selves to shun prolixity with this foundation which we have laid for this point, and others the like; and onely say here, that as the Indulgences have served in former times the Bishop of Rome to inroll an infinite number of Souldiers under his Ensignes, to make war for the conservation [Page 137] and augmentation of his revenues and estate; they have been also very usefull to gather a multitude of Christians under a great number of fraternities, congregations, and other orders; which the Pope having instituted, and established under the name, and at the instance of some particular persons, especially for the de­fence and augmentation of his power and authoritie in time of peace against his enemies and evill willers; hath shortly after fur­nished and gratified them with an infinite number of Indulgen­ces, priviledges, and immunities, as well to unite them, and make them more affectionate to him, gratifying them with so many favours; as to allure to themselves more people under co­lour and pretext of the great number of pardons and graces both for themselves and their friends: knowing that the greater and stronger those companies should be, the stronger ane surer should be his partie.

And howsoever the Popes in the beginning did favour some companies and orders more than others, either because they were taken from amongst them, or for particular affections, or other respects; Neverthelesse, they have been constrained in the end, to avoid jealousie to make all common, and make a great Bull to that effect, which they have called the great Sea Mare magnum, in which they have swallowed up all those favours and privi­ledges, and made them common to all the orders; so, for the present they are all omnipotent on earth in matter of exempti­ons, priviledges and Indulgences; and there is not almost a sim­ple Priest amongst them who hath not greater power than the whole body of Bishops together in that which concerneth their estate.

Those sweet and forcible inticements of Indulgences and pri­viledges have much served many Orders to allure an infinite mul­titude of followers, and to win the affections of the people, and oblige them to give great Alms, and their means liberally, that they may partake of their favours and Indulgences: and the plentifull effects of this, are to be seen in many Monasteries and Houses so rickly founded, in Churches and Chappels so sumptu­ously builded, and enriched, and in an innumerable and insup­portable multitude of Monks, and religious persons which live there, and are entertained in plentie, although at the cost and al­most generall complaint of all the Provinces republiques and Cities through the Christian world where they are, and to the [Page 138] great discontentment of Bishops, and prejudice even of secular Priests; both because they run (as they say) on their Marches, and being companies furnished with all sorts of spirits and ap­pearance of holinesse, know better how to snatch the substance of the people; and because they are more prodigall of their Ser­mons often than they are desired, they keep, by that means, the Priests and Pastors in ignorance and negligence; there being few Priests and Pastors (principally because of that) in the Romish Church, who imploy themselves in preaching as they ought; where we see in the places and kingdoms where those orders, or rather disorders are not, almost all the Ministers give themselves to that Noble and commendable exercise, and for the most part with great successe.

And for the great enterprises upon the rights of the Clergie, grounded (say they) on their Buls, there is at this day betwixt them, the Bishops and Priests, such a notable dissention and strange scandall in the Church of Rome, that they of that partie are ashamed, and know not what to think on; and it is probable that ere it be long, the interchucks of those great and heavie clouds will make terrible thundrings; I pray God the lightnings may be good, and the effects happie.

But certainly it is not without subject, if the Bishops complain so much, to see, the Pope of Rome whom they esteeme but their equall, under pretext of his usurped authority, send them fellow-helpers in their Diocesses without their consent, and even against their will and inclination, which (say they) have more power than themselves, and brag they are exempted from their juris­diction, preaching in their Diocesse against their will, and con­fessing in despight of them, and all the Pastors; and who by their Indulgences and Papall priviledges, and other Monasticall allure­ments, withdraw their sheep out of their Parish and common fold, causing schismes in their Churches, especially by the means of certain congregations and brotherhoods, invented of pur­pose to bind the people to them, and draw from them their wealth and possessions, which is the drift and end of the my­stery; and truly it would vex a Saint (as they say:) and if the Bi­shops power were answerable to their good will, there would in a short time be no religious nor Monks in the world; acknow­ledging at their own cost too late that institution never to have been of Christ nor his Apostles, but onely a humane invention [Page 139] which the Popes have made use of, to maintain their authoritie amongst the people, especially against the contradictions of the Bishops: and truly the Pope hath nor any stronger pillars at this present in the world; for he maintaineth them by priviledges and immunities, and they defend him by their tongue and wri­tings; so one hand scratcheth another.

Now if the Bishops complain so much, seeing their authoritie so far wronged in and by them; the kingdom republiques, and Cities do no lesse at this present, finding their shoulders loaded, and their purses extremely lightned thereby; for, the most part of them are open or secret beggars, who calling themselves vo­luntarily poore, are shamelesse, and beleeve mens whole estate be­longs to them, and that every one is bound to give them; and who by their stratagems and importunitie can suck the very blood of families, leaving often nothing but the bones for the poore children to gnaw; for if you chase them out by the one dore, they will returne by the other; If they be refused by word, they enter againe by friends and other inventions; if you give them a flat deniall, they calumniate you amongst your neigh­bours as an avaritious or ungodly man; if yee give to one, yee must give to twenty, nay, even to all, for feare of incurring their disgrace and the bad effects of their tongues, which are ra­ther beleeved of the people when they lie, than others when they speake truth, and are Trumpets that sound every where; it is impossible to content them all, otherwise men must have the ri­ches of Salomon. Moreover, they are insatiable; so that an ho­nest man that would maintaine his family in any good fashion and shew, that his children may obtaine better matches, if he cannot give those men proportionably to that which they see appeare outwardly, he is often redacted to such extremities, that makes him send a thousand complaints and sighes unto heaven, against the institution and establishment of those kinde of men.

It is impossible to hinder them when they have a minde to set­tle themselves in any Citie or Bishopricke, for being troopes composed of a number both of quick and dull spirits, they finde easily friends strong and able enough to force and constraine the wills, even of Princes; and if Kings refuse them, they set new in­ventions and practices on foote, to move and stirre up Queenes to prosecute their designes; so that it is not to be marveiled if [Page 140] they enter wheresoever they will, and there maintaine them­selves against the will and combination almost of all.

And which is worse, there is almost no religious Order, which hath not a desire to multiply, inlarge, and establish themselves e­very where, to possesse and governe all themselves alone, and when they are established, they move heaven and earth to hin­der, least any companions should come and live neere them, or be admitted not onely where they remaine, but in all the Circum­ference and Sphere of their activitie. I know a certaine Order which being established in a Towne, hath (to my knowledge) assayed all meanes for divers yeares, to hinder the Orders of Je­suits, Recolects, Penitents, Minims, Fathers Oratories, Feuil­lants, shod and bare-footed Carmelites, Pyramidall Augustines, and others, to settle neere them.

Now if so much good commeth from those Orders (as they make the people beleeve) I would gladly aske, wherefore they trouble and disquiet themselves so much to hinder others from being admitted and received with them, to contribute to the Common good, as they doe; considering the spirits and incli­nations of the people to be different, and one will like one Or­der who will dislike another; seeing also (as they often preach) there cannot be too many good men in the world; but charitie (say they) beginneth at home, or to speake the truth, covetous­nesse commandeth them as well as other passions, especially va­nitie and pride.

I remember I have heard many great Preachers and Doctors, yea, even Prelates of especiall learning and examplary life in the Romish Church, apply to them in their Sermons the words spo­ken by our Saviour of the Pharisees and Scribes, Mark. 12.38. Mar. 12.38. Beware of the Scribes who love to goe in long cloathing, and love sa­lutations in the Market places, and the chiefest seats in the Syna­gogues, and the uppermost Roomes at feasts, which devoure widdowes houses, and for a pretence make long prayers, those shall receive grea­ter Damnation.

And many among them did confesse, the application was good enough for the most part, and they seemed to suffer it as persecu­tion for Justice; notwithstanding under-hand they left nothing unassayed whereby to be revenged and hinder them to preach any longer, for feare they should reveale other things, and dis­cover more of their mysteries.

[Page 141]For my part, it is not my designe here or desire to speake any thing, either of particular persons, or Congregations; although it may well be beleeved that if I would open my mouth, or move my pen, I know many singularities concerning the disorders which have been committed, and which are committed there e­very day to shame many; but as I pretend nothing but the weale and conversion of soules, not their confusion; I desire rather to bury all in silence than discover any thing, & I will say no more of it, except some froward and impertinent spirit (as there are diverse) will tax me of lying and imposture in this Discourse, and give me occasion to explaine my selfe more cleerly, and pro­duce more evident examples and proofes to justifie my selfe of this crime; and so constraine my nature and inclination to doe that which I desire not, and which questionlesse will be displea­sing to many.

Contenting my selfe to say for the present, happy are the peo­ples and Kingdomes which onely strive to frame their beliefe and discipline according to the words and institution of Christ, putting far from them all those humane inventions, & see them­selves out of danger of suffering those convulsions and disorders in their bowels which cause such cruell torments and strange co­licks to many Countreys and Cities; happie are the Princes and States which shut their gates upon them, and stop their eares up­on their importunate solicitations; and thrice happy all they who will open their eares to consider their misery, and use whol­some remedies and resolutions to deliver themselves from that slavish tyranny, in which the pollicy of the Pope and the Romish Church doth detaine them. But I hope that great Physitian will take order ere long; and there is great appearance that shortly he will give some remedie; for the disease seemeth at the point of its Crisis.

CHAP. XXVI.

I Did imagine for a long time (as doe many of the Church of Rome at this present) that they of the Reformed Churches admitting Justification by faith alone, did it to exclude good works from the way of salvation, and shew themselves in that [Page 142] to be enemies of charitie, and of other vertues. I did therefore extreamly condemne them, and could in no wise approve of their doctrine; but when I came to sound their beliefe, and see how they are not onely carefull to practise good workes and vertues, and that even much more than they of the Romish Church, and that they judged them necessary to salvation; and that the faith whereof they speake, is not a dead faith (as the Papists understand it) but a lively faith, accompanied with good workes, and fruitfull in vertues. I acknowledged they wrong­fully blamed them in this, as in many other things also, either maliciously to make them odious to the people, or ignorantly for not knowing their doctrine; as that they make God the Au­thor of sin; and say, that Christ hath suffered all the very pangs of hell; and the like impertinent calumnies, which they never dreamed of, and which are very different from their beliefe.

It is most certaine that the faith whereof Christ hath spoken so much to us, and which he desired of those whom he did convert to Christianisme, and called to be his followers, and of whom he saith, Ioh. 6.47. that whosoever shall beleeve in him, shall have eternall life; it is not that which is defined by the Romish Church to be a simple knowledge or beliefe, or a consenting to all that God hath revealed to us; for, otherwise the Devills should have faith and consequently be saved. But true justifying faith is another thing; for it is not onely a simple knowledge and beliefe of God, and of all that he hath revealed, but it is further a firme beliefe in God; that is to say, a trust in his promises, and a sure know­ledge of his love towards us, as by his holy Word he decla­reth himselfe to be our Father and Saviour by the merits of Christ.

Now this faith which worketh by knowledge and relyeth al­together on the promise of God, is necessarily fruitfull in good workes; for from the knowledge of the love which God bea­reth towards us, doth proceed our love towards him; and it is altogether impossible to trust in the promise of God & not loue him, and make good workes follow; thereby also is true faith discerned from a false, (to wit) if it worke by charitie, if it he joyned with a serious repentance, and bring peace of conscience, if it be humble, not trusting in its owne merits, but upon the pro­mise of God in Christ, if it kindle the zeale and love of God in our hearts.

[Page 143]Such is the faith by which we are justified, that is to say, ab­solved before God, and made pleasing to him, thorough the righteousnesse of Jesus Christ; and of which it is said, Joh. 6.47. Rom. 1.7. Joh. 6.47. He that beleeveth on him hath life eternall; and Rom. 1.7. The Just shall live by faith: and this faith is not to be found in the Devils, nor in the damned (as the Church of Rome will have it.)

This being laid downe for the definition of faith; it will not be hard to beleeve, that we are justified by faith & not by works; seeing even the Apostle saith it so cleerly, that there is no truth so manifestly declared as this; and I thinke for my part, that he who will not beleeve it, must be extreamly blinded or obstinate. Reade (I pray you) the third, fourth, and fift Chapters to the Romans, there you will finde how this doctrine is proved.

He saith in the third Chap. vers. 27. Where is boasting then? Rom. 3.27. it is excluded, by what Law? Of works? Nay, but by the Law of faith, therefore we conclude that a man is justified by faith without the deeds of the Law. And vers. 29. Vers. 29. For it is God who shall justifie the Circumcision by faith, and the Ʋncircumcision through faith. Ch 4.3. & V 23, 24. Vers. 23. And Chap. 4.3. For what saith the Scripture; Abraham beleeved God, and it was counted to him for righteousnesse: And vers. 23. There­fore it was imputed to him for righteousnesse. Now it was not written for his sake alone, but for us also to whom it shall be imputed, if wee beleeve in him that raised up Jesus our Lord from the dead. And Chap. 5.1. Therefore being justified by faith, Rom. 5.1. wee have peace with God through our Lord Jesus Christ. And Gal. 2 16. Gal. 2.16. Knowing that a man is not justified by the workes of the Law, but by the faith of Christ, even wee have beleeved in Jesus Christ, that wee might be ju­stified by the faith of Christ, and not by the works of the Law; for by the worke of the Law shall no flesh be justified.

To doubt, after all those so cleare passages, that saith doth not justifie, and that we are not justified by faith, but by workes, is to be holden for incredulous and voide of sence; for my part, after I had once considered and knowne the true definition of faith, and seriously examined those passages, it was impossible to mee to doubt of so cleare a truth.

True it is, if we doe no good but evill workes, we cannot be saved, yet if we be saved, it will not be for our good workes, but by the onely goodnesse of God, and by faith and confidence in his love and promises.

[Page 144]I will illustrate it by this example: A King adopteth one of his Subjects freely to be heire of his Kingdoms & enjoy his Crowne, providing he behave himselfe honestly and not otherwise; if that man offend the King, he maketh himselfe questionlesse unworthy of the heritage and succession, and there is no appearance he can possesse it; but if he behave himselfe wisely and doe well, ought he to thinke, it is his good deeds which have merited the crowne to him? No truly; for many would doe a great deale better, greater and more laudable actions, who will not therefore enjoy that possession and heritage; but it is the onely goodnesse of the King, which is the cause, and his onely voluntary and free adop­tion which giveth him right to that succession.

So fareth it in this matter; By faith in Christ wee are adopted to be his children and heires of his glory, and as his adopted children we ought to strive to please him in all things, and if we offend him and transgresse his commandements, and commit crimes against him, we make our selves unworthy of that heri­tage and of his favours, and if we be not reconciled to him, we shall be deprived thereof and never possesse it.

But if we be obedient to his Commandements, and do our du­tie; those are not neverthelesse our good workes and actions which merit that favour; for, many may doe the like works and actions, either of charitie, of almes, of justice, honour father and mother, or the like, who not being adopted by faith, shall not obtaine such an heritage, nor the glory of God; so wee must not trust to our workes and imagine they justifie and save us.

And if it be sometimes said in the Scripture, that the recom­pence followeth the workes, and if we doe well we shall have our reward, or the like; Wee must not thinke this recompence fol­loweth the workes and is precisely given for their merits, but be­cause of the faith in Christ, and in his promises which accompa­ny them, or rather which give them their excellence.

I confesse that in former times, when I would make a serious reflex upon the workes which I did, which were esteemed good and ranked amongst the best in the eyes of the world, as fastings, austerities, mortification of the flesh, suffering of cold, watching, and many such things, which are common enough in the Con­gregation where I was; when I had done all that I was able to make them perfect and meritorious, and when I joyned all the zeale, puritie, and love of God was possible, I did notwithstand­ing [Page 145] ever finde so many inward defects and imperfections, that I could never perswade my selfe they were of great efficacy before God to merit his favour or any heavenly recompences; they af­flict indeed and bring downe the body, and make it more able and apt to obey the Spirit (which was S ^t Pauls end;) and if they be not discreetly used, they bring men into many infirmities and diseases; but that they might merit Gods favour or glory, or be capable to deliver a soule out of Purgatory, or satisfie for our sins, I could never firmely beleeve any such thing.

And I know certainly from the knowledge which the gover­ning of a multitude of soules hath taught me, this doctrine doth so little assure the consciences, that there are none but fooles and presumptuous persons which thinke to merit Gods favour or heaven to themselves or to others thereby. And all wise men a­gree in this, that there is nothing but a quickning faith can ju­stifie us before God; and howsoever the doctrine of the Church of Rome maketh faith to be onely the ground, and faith it is the love of God which justifieth, with the ground of faith, yet this love of God, well explained with the ground of faith, it seemeth to be no other thing than a quickning faith by charitie, and a beliefe and confidence in the merits of Christ and his promises; and so I thinke that the agreement would not be very hard to be made in this point.

Neverthelesse, the Romish Clergie, (principally the Fryars) making but little mention of faith, as if it were not of so great importance, preach nothing but workes, and especially of the body, as fasting, mortification of the flesh, disciplines, haire­cloaths, and the like, and chiefly Almes; and it seemeth even in hearing them, that the doctrine of good works is all brought to this head, and they doe it purposely: and all that (say they) is comprehended under the word Penitence, which John the Bap­tist did preach in the Wildernesse, though he understood a repen­tance from sin and amendment of life. And because by Almes men deprive themselves of some commodities, that is also com­prehended by them under the word Penitence, and they know well enough how to illustrate this doctrine by other passages out of Scripture.

I may say from sufficient knowledge, that which our Saviour said of the Pharisees, Mat. 23.3. Ma [...] 23.3. might be justly enough ap­plyed to them, to wit, Doe not after their workes; for they say and [Page 146] doe not; for they binde heavie burdens and grievous to be borne, and lay them on mens shoulders, but they themselves will not move them with one of their fingers, but all their workes they doe for to be seene of m [...]n. Vers. 2 [...]. And vers. 27. Woe unto you Scribes and Pharisees hypocrites; for yee are like unto whited Sepulchres, which indeed appeare beauti­full outward, but are within full of dead mens bones, & of all unclean­nesse; Even so, yee also outwardly appeare righteous unto men, but within yee are full of hypocrisie and iniquitie. For many preach fa­sting, which love good cheare, and do fast as seldome as they can; many preach the hairecloath, which never made use of it; and so of other things, which I will explaine no further.

But because they know well that the people like not much those austerities and corporall mortifications, and doe not wil­lingly practise them, and that they are beleeved amongst the vulgar to doe many such things, because of the externall appea­rance, and they labour of purpose to seeme austere; they make them beleeve that their almes will satisfie for all, and that if they will become benefactours of their Churches and Orders, or be of their Congregations, and third Orders, or joyne themselves to their fraternities of the scapulaire, or girdle, and the like, or be adopted children of their Orders; they will make them par­takers of all the good workes, which have been, are, and shall be done amongst them now and for ever through all ages to come; for, words are of great vertue in those matters.

What a great number are done amongst them, and how, and in what excellency and perfection all those fine workes (where­of they brag so much, and make such a noise in the eares of the people, and whereof some prefer themselves to others,) are done ordinarily, they know what I might say, and that they have but small ground of glory but (howsoever it is) they promise them, or (if I durst say) they sell them, (for they give nothing for naught,) and that with a number of fine and specious ceremonies to allure others; and when they adopt them for spirituall chil­dren, they give them large Patents, sealed with as broad Seales as those of a Chancellary, whereby they declare unto them, that in vertue thereof, they make them partakers of all their austeri­ties, fastings, haire-cloaths, mortifications, disciplines, prayers, pilgrimages, voyages, travels by post, in Coach, on foot, heat, cold, hungar and thirst, good and evill; for, to them that love God (say they) all things worke to the best (according to the [Page 147] Apostle.) Finally, of all the works and many more which are done amongst them; and by that means simple people think they go to heaven in their clothes, never seeing so much as a sparkle of the fire of Purgatory, how great sinners soever they can or will be; and imagine they may so sleep soundly.

But all those Letters are properly accounted among them no­thing but cozening tricks, as are all those congregations, third Orders, fraternities of the great and small Cord, of the Scapu­late, and others such small trifles and inventions, which have continually faire and devout pretexts; But which in truth tend onely to the temporall profit of the ghostly fathers. I will say no more, for here is a gulfe of mysteries and confusions, which I will not discover, it being not my purpose.

CHAP. XXVII.

AS the comparison which I made of the doctrine of the Ro­mish Church with that of our Saviour Christ, made me see so great a difference therein, that I judged with great reason it was not the same doctrine, but another invented by men; so have I oftentimes compared the yoke of Rome with that of Christ, Matth. 11.30. and found his to be light and easie (as he saith) Matth. 11.30. and the Romish cruell, and insupportable, instituted ra­ther for the destruction and death of souls, than for their salva­tion and profit, as I shall easily make it appear by the considera­tion of Gods Commandments with those of that Church.

It is known to every one, that God was content onely to give us ten commandments by his Prophet Moses, which Christ hath recommended unto us, assuring us that if we shall keep them, we shall enter into life eternall; (If thou wilt enter into life, keep the Commandments) saith he to the young man in the Go­spel: and truly howsoever we are conceived in iniquitie, and na­turally inclined to do evil, yet there is none of how little breed­ing soever, who will not judge the commandment of God light and easie to be obeyed by the assurance of his holy Spirit, which is never deficient to the faithfull; for they are onely grounded [Page 148] upon those two commandments of love, to wit, to love God and our neighbour, which are commandments sweet and easie to eve­rie good nature and soul that is desirous of its salvation: More­over, the most part are onely negative, that we may abstain from doing evill, as not to adore false gods, not to sweare, not to kill, not to steal, and the like, which seem not to be so hard to every good and honest nature.

And although all our actions be corrupt and imperfect, and we cannot do any thing here perfectly, and without fault; yet I doubt not but there are many faithfull who keep the Command­ments of God sufficiently, to hope for eternall life by faith in the blood and merits of Christ.

But the Pastors of the Romish Church, or rather the Bishop of Rome, going beyond the Commandments of God by his tradi­tions, is not content with the ten Commandments of God; but attributing to himself the authority and power of God over man, he hath imposed six or seven more commandments upon them, (besides the ten) which are for the most part positive; and seem indeed to be but seven, but contain above three hundred, which every Christian is obliged to accomplish every yeer under pain of eternall damnation, if he be in the belief of the Romish Church; and the most part of them are so difficult for most men to accomplish, that they may rather be said to be gives and snares to cast souls into perdition, than a furtherance and help to salva­tion (as I shall clearly shew in the manner following.)

As the Doctors in the Romish Church (disdaining to use the termes of the holy Scripture) have summed up the ten Com­mandments in French Rhime, and so read them to the people; they have done also with the commandments of their Church, and say them publikely after this manner.

I remember when I was a little child, they taught us onely six, and I have seen for a long time the Commandments of the [Page 149] Church but six in number; but within this little time, that of Tithes is crept into the books, and is read at this day with their other Commandments, as of equall obligation with the rest, which is obligation of damnation, and eternall death, accord­ing to their common doctrine; for, they teach, and all their Do­ctors and Canonists hold, that those commandments of the Church are of the obligation of mortall sin, as well as the ten Commandments of God, although there be no mention made thereof in the holy Scripture, which is properly to go beyond the Commandments of God with the traditions of men.

And however they seem to be but seven commandments, not­withstanding they will be found to be about 300. or more, which every Christian is obliged to accomplish every yeer under pain of eternall damnation, (except in case of manifest necessitie,) so there is few dayes in the yeer, wherein there are not some one or more to observe besides the obligations we owe to the Com­mandments of God.

This may be cleerly proved after this manner; for the first Commandment which obligeth men to sanctifie all the feasts in­stituted, that is to say, that all the holy dayes which are com­manded by the Romish Church be observed and kept, as the Sondayes, and that the people work none of them, nor do any handie nor servile work; there being above 50. Holidayes every yeer, besides the Sondayes; behold alreadie fifty more com­mandments to be observed every yeer by every faithfull person.

The second Commandment, is to hear the Masse the holy dayes and Sondayes; here it is to be noted, that it is not suffici­ent to be idle, and abstain from all labour and handy works, as well the Sabbaths as all the fiftie holidaies; Neither is it sufficient to give themselves to prayer, to read and hear the Sermon, or be imployed in any pious exercise; but moreover they must hear the Masse with attention and reverence; so that there being everie yeer above an hundred Sondayes and holidayes, there are also above an hundred obligations and commandments under pain of sin and damnation to every Christian every yeer; so there is above 150. every yeer.

The third commandment is to fast all the Vigils, the foure times, and all Lent; where ye are to observe, that there are twelve dayes in the foure times, and at least as many vigils, which make 24. dayes, with fourty in Lent, which make above three­score; [Page 150] and they are obliged every day to fast under pain of mor­tall sin, and there be very few, (as all the Casuists affirm) who are justly exempted; for from the age of 21. till threescore, all those who are able to fast without great & manifest prejudice of their health, ought to do it; so that those are 60 new command­ments, which joyned to the former, make alreadie above 200.

Moreover, he must abstain all the fasting dayes from flesh, under pain of mortall sin, (that is to say, neither eat flesh, eggs, nor butter, (according to the Statute) and some one will easily fast, who cannot so easily keep this abstinence; so there are 60. more commandments from this, which being joyned with the former, (besides Gods ten Commandments) make above two hundred and fourscore commandments of the Church, which every faithfull person ought to observe every yeer; and are onely comprehended in the first commandments; besides those of keep­ing abstinence every Friday and Saterday, and others which we might find in them that rest, in the last of which onely which is to pay the tithes and dues to the Church, a great number might be remarked, and so we should have above 300.

Now God having given us onely ten Commandments, the most part whereof are negatives; and the Church of Rome pro­posing above 300. whereof the most part are affirmative, and without holy Scripture, of her own authoritie and particular in­vention, may we not say first, that she goes beyond the Com­mandments of God by her traditions; and next that the yoke of Christ is light and easie, and the Romish yoke heavie and insup­portable; and if the authoritie of the Church of Rome be true, some men might be saved if there were no more but the Com­mandments of God, which will be condemned for not doing those of the Church; and an infinite multitude might fulfill the commandments of God sufficiently to be saved, which must be damned; because they have not fasted, or do not fast all Lent over, and other fasting dayes, or who have not heard the Masse all the Sondayes and holidayes, or who have wrought or caused their servants work on them.

I leave off to speak here of an infinite multitude of other com­mandments of that Church, which are not common to all Chri­stians, but to the Priests alone, and those who are in Orders, and possesse Benefices; as every day to say their Brevier which is very long and wearisome; as also of all other precepts and com­mandments [Page 151] particular to every religious Order, which truly make a great multitude of poore souls groane and lament, who out of simplicitie and ignorance have unhappily suffered them­selves to be oppressed under the weight of their burthens. But I will let them groane so long as they will, if knowing their error and abuse (as do the most part) they will not take a necessarie re­solution to break all those humane bonds wherewith they are detained in that captivity, and follow after the doctrine of Christ, whose yoke is easie, and burthen light.

CHAP. XXVIII.

IT is certain that no man can be saved but by the faith which Christ did declare, and the Apostles hold and preach, which is the onely true and perfect faith, without which none can hope for salvation; Now I having shewed clearly (as ye have seen) that the faith of the Church of Rome is another different from that of Christ and his Apostles; the consequence is easie to be drawn.

But as I remember never to have hindred those of the Refor­med Religion, so much to become docile to the doctrine I prea­ched to them when I was in darknesse, as when (according to the maximes of the Romish Church) I preached to them that they would all be damned without remission; so that I may not alienate the spirits of those of the Romish Religion from the reading of this discourse, and lest that thinking me too severe, they rellish not so well the reasons which they might read in this Treatise, I chose rather to let them draw the conclusions them­selves, and remit the decree to Gods judgement, to whom onely it appertaineth to pronounce the sentence of the salvation and condemnation of souls.

But the thing I especially intend in this Chapter, is, to shew to those of the Romish Church, that even according to their proper maximes and doctrine, it is impossible for them (speaking morally) to be saved: I know this proposition will seem a para­dox to many, but if they will onely take the pains to see and ex­amine the reasons on which I am grounded, I perswade my self [Page 152] that even the most learned will confesse, and acknowledge it with me; for they cannot deny it, it being the common doctrine of their own Schools and books, which questionlesse a multitude of simple people have never been aware of.

I will not speak here of the difficultie they of the Romish Church may meet withall (as do other Christians) in the keep­ing of Gods ten Commandments; for howsoever I know cer­tainly, and may speak it truly, that they are worse kept and ful­filled in that Church than in the Reformed Religion in England, or other places which I have seen; yet I will leave this point and comparison till the following chapter, and will shew this impos­sibilitie of salvation onely by the commandments which are ad­ded by the Romish Church, or rather by the Popes of Rome to the ten Commandments of God; and I shall shew it especially in the obligation of hearing Masses on Sundayes and holidaies, and in the conditions of the mystery of confession; for notwith­standing that according to the maximes of their Doctors, the obligation to fast all Lent over, and at other dayes commanded, ought to damne and destroy many, who otherwaies (it may be) are persons unblameable, walking straightly in the obser­vation of Gods ten Commandments, yea, and in many other things: but having too much a do to fast, do it not, although they might do it if they would but endeavour to do the same, and be not of the number of them whom the Lawes of fasting exempted.

And howsoever also the obligation to keep the holidaies strict­ly without working, or causing others to work, should condemne (according to their doctrine) another great multitude, by whom this rigid and straight commandment is hard to be kept for the great charge and imployment of their calling; yet that is no­thing in comparison of the difficultie that is in the command­ments of hearing the Masse, which obligeth all Christians, and the saying over of the Breviary, (which obligeth the Priests) and the obligation of Auricular confession (which is common to all.)

Because ye must know according to the Doctors and Casuists of the Romish Church, that for accomplishing the command­ment of hearing the Masse, it is not sufficient to be there bodily present, but to fulfill the precept, one must be present in attention and devotion, so that he who is distracted, and thinketh or [Page 153] dreameth on any other thing than on God, either by expresse or secret consent, (that is to say) doth not all he is able to give attention, and banisheth not faithfully all thoughts, but is di­stracted for a considerable time during the Masse, which is thought to be about the fourth part of it, or almost the third part, that man heareth not the Masse, but is obliged to hear ano­ther the same day attentively, if he will fulfill the precept.

Now let every man judge in himself, how few there are which fulfill this precept in hearing the Masse without distraction or wandring minds, and which labour to discharge themselves, and vanish them when they come with fidelitie: and we see but few who go to hear a second Masse, as beleeving they have not heard the first devoutly enough.

Some may say all this is but a little scruple, and of no great importance, but according to all the Casuists and Doctors of the Romish Church, the obligation to hear the Masse with the afore­said attention and devotion every holiday and Sunday, is a pre­cept of mortall sin and eternall damnation: so it is of great im­portance, and cannot be said to be a scruple; and I have known some timorous people, which terrified with that rigid doctrine, did often hear three or foure, and after all, were little better con­tent, and did beleeve that point alone capable to destroy them, though otherwayes people of good life.

That which is said of the Masse in regard of all Christians, is said likewise of the Breviary and canonicall houres in respect of the Clergie; for they are obliged by the Popes Bull, and by his Councels, under pain of mortall sin and eternall damnation, to recite them every day devoutly and with attention: and the longer those prayers are, the more hard also is the observation of this precept, and I have seen some distracted thereby, and others to fulfill faithfully that commandment, and set their con­sciences at quiet, tell one Psalme or verse ten times over, belee­ving not to have had sufficient attention, and after all that, were yet in doubt; and of this number were even many Theologians and good Preachers. Finally, this sheweth clearly enough, that if the Romish doctrine be true, it is impossible even to the most zealous, to save themselves by this point.

Now let us see the mystery of Auricular confession; the diffi­cultie is yet greater here, for, the rules and conditions of the con­fession are (according to all their Doctors) that when one con­fesseth [Page 154] himself, Navar. Tolet. Bonac. Less. & alii Ca­suist. he is obliged first to declare all his publique and secret sins, all his vitious actions, words and thoughts, and the circumstances aggravating the sin, and even the number of every sort, whether be action, word, or thought. As for example, how many times one hath sworn, and how many times he hath had bad thoughts, of what sort, and how long he did delight and take pleasure in every one.

And that they may declare all, they are strictly obliged to use all morall diligence to remember them, and this moral diligence is taken according to the intervalles of confessions, and the good­nesse of every ones memory; so that he who confesseth often, and hath a good memory, needeth not so much time as another who confesseth but seldome, and hath not so good a memory; and every one must imploy so much time, and take so much pains to examine himself before hand, as is requisite to remember all, and omit nothing.

And although (according to the generall precept of the Ro­mish Church) one is bound onely to confesse himself once a yeer, yet if in going but once they do not remember all, they must go oftner, and so often as is necessarie to every one that he omit none of his sins; and so every one almost will find himself obliged to go to confession every week, and even oftner: and if he cannot remember them at the time of confession but by wri­ting, he is obliged to write them. In a word, they are obliged under pain of damnation, to use all means and times possible and convenient that they forget nothing.

And if for want of time or care, or sufficient and due prepara­tion they leave off any thing of importance, whether it be acti­on, word, thought, circumstance or number; the confession is invalid and void, for it wanteth fidelitie and integritie, which is one of the necessary conditions, and according to all those Do­ctors, they who receive a Sacrament without necessarie dispo­sitions commit sacriledge; and if through bashfulnesse and shame (which is incident to women) any thing be omitted, the confes­sion is also of no force: now to what rack and torture is a poore soul redacted by the means of this confession according to the maximes of the Romish Church; and to how many is this con­fession, (which they preach so necessary to salvation, and with­out which, say they, none can be saved,) cause of scandall and stumbling block to make them fall headlong into hell? and who [Page 155] following that can be saved in the Church of Rome, if this do­ctrine be found to be as true before God, as it is preached and written before men?

It is not yet sufficient, though they have fidelitie to merit abso­lution, and make a good and sufficient confession; there must (say they) be further in confessing a constant resolution of a­mendment of that which is confessed, and all meanes and morall diligences are to be used for effecting it: as (for example) he who confesseth he hath not fasted all Lent, cannot have absolu­tion, and is uncapable of it, if he have not a firme resolution in time to come to fast all the fasting dayes, and all Lent over, and use all possible meanes to effect it; and he that confesseth he hath sworne or been angry, had taken a surfet, or sold or taken more than is reasonable, & committed injustice, or had evill thoughts, (as of impuritie, revenge, or the like) is uncapable of absoluti­on, and committeth sacriledge in receiving it, if he have not a constant resolution to commit those things no more, and to use all possible meanes to shunne all those things, and the occasions of them.

Oh! how pernicious is yet the confession to many in that; for, when men fall continually in the same vice, and see them­selves obliged often to confesse the same sinne, it is a great signe they have little care to amend, and that so, they have but few constant purposes and resolutions that are firme at their confes­sion; but every one ought to judge himselfe, and though they can deceive men, it is impossible to deceive God.

Now, who with all those burdens, strait obligations, and hard commandements, & with that so strange doctrine of the Romish Church, can hope for salvation, and escape damnation? Let eve­ry one of that sect make reflection upon himselfe, and examine himselfe in this point; I leave to every particular man to judge; and protest I have spoken nothing here, but according to the common doctrine of all the Casuists & Doctors of that Church, which is taught in the Schooles, preached in the Pulpits, and published in all the Bookes which handle this matter; and I know that no man of learning dare deny it.

Oh! how sweet is the yoke of Christ in respect of that of the Romish Church? and how it is more easie and sure for to be sa­ved, to follow the doctrine of Christ and his Apostles, than in fol­lowing the doctrines & inventions of men? And can that Church [Page 156] be the true and beloved Spouse of the Son of God that redacteth her followers, even to an impossibilitie of salvation, and out of hope of eternall glory?

CHAP. XXIX.

I Have often marveiled, that the Church of Rome, whose doctrine is so far different from the doctrine of Christ, and which ac­counteth lesse of the Word of God, than any other sect that is, or hath ever been amongst Christians; which preferreth her tra­ditions and inventions to the holy Scripture, and followeth the institution of the Sonne of God so little in all his Sacraments; which imitateth so little the life & order established and follow­ed by the Apostles, in her Prelats and Discipline: in a word, which is so corrupted and vitiated as well both in doctrine and discipline, and where Gods Commandements are so little ob­served, his Sacraments so much prophaned, the Sabbath so little sanctified; where prophane vices and abhominations raigne so much, and where disorders and corruptions are to be seen al­most in every place, and in all sorts of persons, that neverthe­lesse, it is shee (amongst all others) condemneth more freely and quickly others, and which braggeth shee onely is in the way of salvation; and all others are damned that consent not to her beliefe.

And upon this doctrine which the Pope causeth his followers preach and maintaine, to retaine and draw to him the people by feare, being neither able to doe it by Scripture, nor reason; are builded and published strange conclusions, extreamly dan­gerous and pernicious to all other States but his owne; and that by the Jesuits and a number of other Doctors of his faction; to wit, that all they of all other sects, (except their own) whom they terme all hereticks, are worthy of death, and their Prote­ctors also; that it is a sacrifice to God to exterminate them, ei­ther by fire or sword, or any other meane whatsoever; that they are not obliged to keepe promise with them in any thing what­soever, [Page 157] they being unworthy and uncapable of it; That a Prince of a contrary Religion to theirs, being an hereticke (as they terme him) is consequently excommunicated by the Pope, who pretendeth to have authoritie over him as a Christian, and that after the Excommunication thundred out against him, he is but a Tyrant and Usurper, and falne from all rights, and uncapable of the Crowne, & that no Christians should hold him for King, nor are obliged to obey him; that it is great pitty they should be suffered to live and possesse the earth, which should be onely for them and those of their beliefe: and a number of the like sediti­ous doctrines, which are written especially by Becanus, Maria­na, Suarez, Bellarmine, and others.

And Parsonius an English Jesuit and Rector of the English Colledge at Rome, wrote a Booke in the Reigne of that vertuous Queen Elizabeth, which went secretly up and downe this King­dome, wherein he laboureth to maintaine, that those many hundred years the Kings of England have not been lawfull Kings, both for having (saith he) being criminall of Leze Ma ^ty, or dis­inherited, or bastards, or for being hereticks, and so excommu­nicated by the Popes, and fallen from their right; and that nei­ther the King of Scotland, (to wit, James of thrice worthy memo­ry) nor his posteritie, nor any other of his beliefe could pre­tend, nor ought to be admitted to that succession, nor yet the Earles of Hertford, Darby, Hastings, and others, who were next; and indeavoureth to prove, that it did appertaine by right to the King of Spaine as heire of Portugall. And upon those imperti­nent propositions and other imaginary pretences, the Pope was resolved to seize upon England, and supposing the King of Spain and his sister would finde too great resistance, he had intention to send his Cosen the Duke of Parma, a great friend of his See, who being descended from Portugall by his Mother, pretended some right to it, or else the Cardinall Pharnesius the Dukes yon­ger brother, and procure him to mary the Lady Arabella, if need were, to accommodate the busines; and to that effect, many strange practises and factions were at worke, as well within as without England by the Papists of the Island, which may be seene more at large in a Letter that famous and learned Cardinall Ar­nauld d' Ossat writ from Rome to Henry the 4. King of France, dated the 22 of Novemb. 1601. and is the 191 Epistle of his se­venth Booke; there he mocketh all those fantasticke designes, [Page 158] and writeth besides to the King his Master, that the Pope know­ing his inclination to assist the King of Scotland in pursuing his just title, would labour to divert him so far as he could, and make him favour his designes and many other things of this State, which are in those curious Letters, and shew the great inclinati­on the Pope hath for England, not (as they say) Propter Chri­stum sed propter Lazarum) not for the love of Christ, but for the love of himselfe.

And howsoever those practises and maximes, and the like dangerous and pernicious opinions, rellish not, nor are appro­ved of the more judicious and noble spirits of that partie, who well see all to be but a Papall invention, to multiply his fol­lowers, and consequently to augment his revenues and tributes; for there are no States of his beliefe, out of which he draweth not profit; and where he hath no subjects, there is nothing for him; yet they are but too much followed by multitudes of that sect; and the attempts against the lives of Kings, the abominable trea­sons & execrable plots and conspiracies set on foot both with­in and without, have often been the dangerous effects of that damnable and bloudy doctrine.

And to speake truth, a State of a contrary Religion to theirs, is not secure where many of them thinke to have power, and pre­tend to have authoritie; for the Pope never faileth to have his Agents amongst them, whereof they which are of any religious Order, are the most dangerous, because they being Members of great companies, are men who have intelligence and factions; and besides, they depending altogether on their Generalls, who (for the most part) are Italians, and engaged to the Pope, and they having made vow of obedience to him, what affection soe­ver they beare towards their Princes, they dare not but further and advance the Interests of the Bishop of Rome in every thing; for they are destinated to that end; and if they faile, they may expect to be blamed; and so they ought to be holden for spies and diligent instruments for the progresse of his designes; and matches and firebrands, which being not able to advance his Kingdome in time of peace, labour by all meanes to stirre up warres and dissentions in Kingdomes and Common-wealths; to fish (as they say) in troubled waters, and effect in those con­fusions that which they could not get done in time of peace; as it hath been wisely remarked and proposed in this present Parlia­ment [Page 159] not long agoe at a conference with the Lords, delivered by a rare and eminent man; and daily experience should make that truth but too well knowne in this Kingdome. And I may speake something of it, for being in the Romish Church and beyond the Seas, I was twice spoken to come hither with another who was then professour in Theologie, and that by a great Politician, who hath expresse Commission from the Pope to send, and who was the onely Counsell of that notable Cardinall, who these fifteene yeares and above doth keepe in warres and troubles al­most all Europe.

But to come backe to our discourse, if God by his providence did not hinder many, not suffering that abominable doctrine to be so easily beleeved of every one, as it is freely published, and if even by the mercy of God, there were not some generous and honest minds among them, lovers of concord and honour, who no wayes beleeving those maximes, wou'd not for any thing in the world degenerate from the goodnesse and generous disposi­tions of their natures to engage themselves in vile actions; wee would see worse and more unhappie effects; for that is a bloudy doctrine, enemy of peace & quietnes, and neither can, nor ought to be rellished by judicious men, who make profession of honour; for we finde in no place that Christ and his Apostles did plant the faith of the Gospell by fire and sword, or that ever they assayed to extirminate all the idolatrous people by death and destroy them, that they might people their Lands with Christians; but as there is great difference betwixt the doctrine of Christ, and the doctrine of the Bishop of Rome, so are also their actions and pro­ceedings very contrary.

And I beleeve, if the noble and generous minds of that partie would take the pains diligently to cōsider these great differences and the detestable maximes of their Doctors, they would questi­onlesse abhor the doctrine that begetteth them; but the subtiltie of the Priests indeavour to stop their eares with an ignorant and blind faith to hinder them from receiving the instructions of the truth which are to be seen in the holy Scripture. Oh but I would thinke my labour well spent, if it would please the holy Spirit to touch the hearts of some one by the reading of this little Trea­tise, and make them see the blindnes wherein they endeavour to detaine them.

I have set downe (it may be) divers things which may give [Page 160] light to informe many, who living in darknesse, would not have been aware of their darknesse; and if any desire a larger infor­mation, I have written nothing, which I am not ready to main­taine by word, and give a more ample explanation for the satis­faction and profit of soules. If in some thing I have not cited many Authours in some points, I have done it purposely to shun prolixitie, and the things being common (amongst the learned especially) in the Romish Church, and others not being men to turne over the Bookes of those which write thereof, I thought the number of citations would be needlesse; and if any in the Romish Church, either out of ignorance or malice, insult against mee, and tax me of any untruth; I promise to enlarge this Trea­tise with more proofes, and give cause to all men to confesse that I have written nothing untrue; but if the truth apparelled in this manner, hath been any way displeasing to some, I cannot pro­mise that being otherwise trimmed, it will be more pleasing.

But to assure men the more, and confirme them in their resolu­tions they may have for the true faith, I say, that even although the difference of the doctrine of the Church of Rome, from the doctrine of Christ, and his Apostles, should not condemne her of untruth, it would be condemned by her workes; for our Savi­our saith, Mat. 7.17. that the good or evill tree is knowne by its fruits; and though it did not appeare that the doctrine of the reformed Pro­testant Church came neerer to the doctrine of Christ and his A­postles, than that of the Romish Church, and so that shee should be the true Spouse of the Son of God, and shee with whom the ancient doctrine of Christ Jesus hath been and is conserved, and consequently the perfectest also, that is, the surest and best, and which onely ought to be termed Catholike, being the perfection of the beliefe and faith drawne from the conformitie with the doctrine of Christ; yet the fruits and works of both, shew suffi­ciently which is the best and surest.

For my part, I professe that although I had not been allured and converted by the doctrine which I have found in the refor­med Church, altogether conformable to the doctrine of Christ, which is not to be seen in the Church of Rome; the onely know­ledge and comparison of the works of the one and the other, was capable to worke this change in mee; and when after I was be­come a member of this Church, I did see with how much more holines God was worshipped and served, than in the Church of [Page 161] Rome, then it was, that with a great joy I had reason to say those words of the Patriarch, In this place is the house of God, Gen. 28.17. and the gate of heaven: and have given millions of praises to my God for bringing me to a Church and a Land where his holy Name is so devoutly worshipped, his Sacraments administred in such purity, his Sabbath so holily kept, the Churches so carefully frequented, and kept so neatly and decently, and Divine Service so reverently done, and heard with so much silence.

I know indeed that as God hath found fault with his Angels, and that being men it is impossible but some imputitie will slide into our actions, & that Christian Religion was never even in the time of the holy Apostles, but there was something amisse, if not in doctrine at least in the manners and practise of the faithfull; and that it is not here below, we can find the Spouse of the hea­venly Bridegroome without spot or wrinkle in all her actions, and that nothing in this world deserveth the name of pure and perfect in comparison with God, but onely in comparison of one with another, and of the unclean thing with that which is not so unclean, and in lesse or more drawing neer to the exam­ple, institution, and intention of Christ Jesus our good Master; so it is in that sence, I praise the holinesse of the Church I am in, for the present; that is, namely, in comparison with the actions and practises of the Romish Church, which wanting true faith, cannot have true holinesse.

But the reformed Protestant Church retaining true faith which was preached by Christ and his Apostles, is also onely ca­pable of sanctity, and as that faith is the onely Catholike faith, so is the name of Catholike justly due to it, excluding all others, and the Romish Church not holding this faith, it cannot, nor ought to be holden for a Catholique Church, nor ought the Papists be called Catholiques.

And now to begin the comparison betwixt them by the house of God and Churches: if you enter in the Popish Churches, you may (it is true) see in most of them many fine pictures, rich car­vings, and rare inventions, some in Marble stone, some Jaspar, some in Porphar, and other materials, where gold and azure are not wanting yee may observe also their stately architects & great number of rich ornaments of all usuall colours, of damask, sat­tin, velvet, cloth of gold and silver, laid over and garnished with precious laces and embroyderings; there ye may find also many [Page 162] vessels, and utensils, and boxes for reliques of gold and silver. In a word, a multitude of curious and sumptuous objects, very fit to delight the eye, and which agree better with the ancient ceremo­niall Church, than with that of the Gospel; and we may say all those magnificences are but vanity before God, if it be not ac­companied with devotion; Psal. 45.14. because all the glory of the Kings daughter (saith the Psalmist) is within, and in the heart: but that is much wanting in the Romish Church: for if you go into their Churches, especially the Parish Churches in time of publique Service, ye shall see few that pray to God, or seem attentive to the mysteries, but many prating or doing worse; here dogs play­ing, there little children crying, while in the mean time some Priests are in singing for the most part confusedly without respect or reverence, and things which almost none of the people under­stand, and there is commonly such a noise that it resembleth ra­ther a Market, than the house of God; this I say with that which followeth, for them who have not seen those things.

But in the reformed Churches, praised be God, it is not so, and I have received very great comfort and edification, seeing the silence which is kept there both before and in the time of Ser­vice, how every one carrieth his Bible and book of Prayer to read them with the Ministers, if they cannot hear; how everie one singeth devoutly and orderly without haste or anticipation, endeavouring to smell and taste the meaning of those holy words; and if there be any thing to be further desired in this, it is to follow the notes exactly to keep a greater uniformitie, as they do in the reformed Churches of France and Holland; and to that end that the Clerks were Musicians enough that they might be the more exact therein, and that the notes and tones were so easie that they might be the better sung by all the people, as it is in other places. For it is true, that a devout and harmonious singing raiseth the spirit much to God, and comforteth and ma­keth glad the soul. Thence was it that the divine Psalmist was wont to sing his Psalmes not only with his voice, but on the harp and organs, and other musicall instruments, on which he exhort­eth us to sing and praise God as he did; but using them, or not using in the Church being not a point of faith, but of discipline onely, it ought wholly to be remitted to the disposition of the Church, to which every one ought to joyn inseparably, and sub­mit himself in humilitie of spirit, so long as she doth continue [Page 163] orthodox, and we ought to beleeve that the assistance of the holy Ghost shall never be wanting to her in every point of discipline expedient for the salvation of the faithfull.

And I will say further to the glory of God, and to the edifi­cation of the Reader, that not onely in Churches, but even in private houses, God is better served than amongst the Papists; for, amongst them there are never any prayers almost in publike, and I remember seldome to have seen any such thing practised in an infinite number of houses, both of Nobles and others where I have been; but in the Reformed Churches, it is almost common amongst the Nobles, and it is very ordinarily practised amongst the people; and if there be any defect in that dutie, we may say the mixture and bad example of Papists hath been a great cause thereof here. But it is credible that all things will be amended by the zeal of this Honorable Parliament, and the discipline of the faithfull will be altogether throughly reformed, against all the imprecations of Arminians and Papists, false Prophets and ill fore-tellers of the confusion which they doe wish to this Kingdome; but the Ecclesiasticall discipline of the Refor­med Churches in France (which you may see Englished) shew evidently, that good and happy order may be established in Church-government without such connivances with Popish fashions.

Now let us come to the solemnities of the Sabbaths and holy dayes: it is certain that the Pope minding more the profit of his Priests than the salvation of his flock, hath instituted too many holidayes in the Romish Church, to the great hurt (question­lesse) of poore people, who cannot conveniently be so often idle, but hath need to work more to gain their living; and therefore complain often; and the institution of God hath been very dis­creet in ordering six dayes to labour, and the seventh to rest, and spend the same in his service; and if in some places of the Re­formed Churches the people be commanded to keep close their shops some other dayes through policie; that is onely to give some time of recreation to the Apprentises, and those who are not in libertie, not under any precept of sin or damnation, as doth the Pope and the Romish Church, to keep holy dayes as strictly as the Sundayes; but onely under some pain or pecunia­rie penaltie; and we see that in the Romish Church the holidaies [Page 164] and Sundayes being of equall obligation, they are observed equally, that is very evill; for they will go (it may be) to some Monastery, if there be any, or to some other place, and heare a little Masse for a quarter or half an houre, which they hear even for the most part very irreverently, and onely for fashions sake, and because it is commanded under pain of sin; and this is all the sanctification the most part give to holy dayes and Sabbaths in that which concerneth the worship; and in the time of the pub­lique Service, which is of the great Masse, the Mattins, and Ves­pers, in towns where they may have half-houre Masses at com­mand, there is almost no body in Parish Churches but the Priest and some few women and folk, whom they terme commonly Image-eaters, and superstitieux; the rest of the time is spent ei­ther in Tavernes, which are open all the day long, or at games and pastimes, which are publiquely suffered, and com­monly frequented more freely on the Sabbaths, which God from his owne mouth hath commanded to be sanctified, than on a holiday of their devotion, which is onely commanded by the Pope.

And what can be said here, but that it is to make void the commandment of God for a humane invention and tradition, and account more of the commandments and precepts of men than of the commandments of God? Oh happie are the people which have the Lord onely for their God, by whose Word they strive to be ruled, and directed in every thing; and which solem­nise the whole Sabbath with all the respect and devotion they are able.

Which I seeing so faithfully observed in this Kingdom of England, and besides that the Service of God was so reverently celebrated, the Churches so much frequented of all Noble and ignoble, rich and poore; I confesse I often thanked and do thank my God, for having delivered me out of the captivitie of Aegypt, and from that Idolatrous people, among whom I lived imploy­ed in gathering of straws, and in unprofitable works; for having (I say) delivered me with a strong hand in despight of all the enterprises and power of the enemies of the truth, for having brought me through the seas confounding and drowning there­in all the industrie and pursuing of mine enemies, and bringing me to this Land flowing with the milk and honey of heavenly [Page 165] and earthly blessings, to this Countrey of Sion, and this Jerusa­lem and place of peace, whereas the Gospel is preached in greater puritie, so the Service of God is celebrated with greater perfecti­on and reverence than in any Kingdom of the world, and is like­ly yet to be better, by the care and zeal of this thrice worthie Senate.

It is true, that as the bodies are composed of divers members, and of different qualities and conditions; so all they which are of the reformed Church are not Saints: and there are some vices to be found in many, and doubtlesse but too many; and if I dare not say few, yet I may say truly not neer so many as in the Ro­mish Church, as well in that w ^ch concerneth the service of God, as in that which concerneth the policie both of Ecclesiasticall and Civill; for it hath often been observed, and I have seen it with my eyes, the famous Cities, yea, and States, governed by those of the reformed Churches, did live in good order and po­licie, which after being falne into the hands of Popish governors, (commonly greater friends of their particular profit than of the glory of their Princes, and the publique peace and good) have in a short time lost their felicitie and prosperitie, and changed their good policie into confusion and disorder; this truth is known to many more than to me.

And if one will but look upon this Noble Kingdom, and all the States, especially which enjoy peace under Princes and Go­vernors of the Reformed Religion, and likewise on the States which are governed by those of the Romish Church, especially on those which are under the dominion of the Bishop of Rome, and over whom he domineereth with greatest authoritie, there is no man who will not see the great difference; and they who have been in Italy, and have any knowledge of the government of the Popes territories, know sufficiently what comparison there is betwixt the policie of the one with the other.

Ye shall know (saith Christ) the tree by its fruits: Mat. 7.20. and they who produce such fruits of confusion and disorder, ought not in my opinion, nor cannot be thought good trees; and as trees bring forth good or bad fruits according to the proportion of sap which they draw from the earth which giveth them both life and action; so must we beleeve that the government of people followeth commonly the doctrine and beleefe which animateth [Page 166] them, and where we see those disorders, that it is not the spirit and doctrine of truth which governeth them; for Justice, Order, and Peace are his inseparable companions; but rather the spirit of errour, which being a friend of disorder, produceth nothing but the like fruits and effects, and every where bringeth con­fusion.

And if it happen that any States leaving the beleefe of the Ro­mish Church embrace the Reformed, you see incontinent their government totally altred, their policie to be changed to the better, and all things established in better order; and as States and Provinces following this doctrine of the infallible truth, are kept and maintained in better order and policie, so ordinarily also do they flourish in greater lustre and glory, in greater wealth and prosperitie.

And I may say likewise, that the Princes even of that beleef have seldome found more faithfull and affectionate subjects and servants than those of the Reformed Religion, both in peace and war; and howsoever they have sometimes suffered oppressions, neverthelesse, the murthers and infamous attempts and perfidious treasons against the State, or the persons of their Lords, have been little found amongst their practises; But they have often shewed they had rather suffer persecutions with patience, than abandon themselves to infamous actions, unworthie of the ho­nour and doctrine of Christians.

Those States also who are not so fast bound and tied to the interests of the Pope, having no cause to complain nor distrust their practises, and even seeing much publique good to follow upon their managing, and good and wise governing, besides that they often imploy many of them in important occasions, and of very great trust, they gratifie them yet so much as to suffer them, judging themselves in safety and security with them, not mistrust­ing they can receive any hurt from them; because those Churches having the Law and Word of God for rule of their faith, they have it also for square of their life, endeavouring to conform their actions thereunto, and commit nothing which may dero­gate from the condition of the faithfull: which I write more willingly as knowing it even from the confession of their grea­test enemies, Deut. 33.31. so as we may say that of the Cantique, & inimi­ci nostri sunt judices, Our enemies are Judges of it: and I my selfe [Page 167] have heard it oftentimes from the most judicious of the Romish Church.

And if the Romanists would carry themselves with so great modestie and fidelity towards the Princes and States under which they desire to live, they should receive (questionlesse) the same kindnesse and gratification; but as their doctrine is much diffe­rent, so are often the effects; not but amongst them there are found many noble and generous minds, lovers of tranquillitie and peace, and of the glory and prosperitie of the States in which they remain: But because the Bishop of Rome who is never con­tent with his own, but is insatiable of wealth as be all his Cler­gie, keepeth continually a congregation of Cardinals of purpose by him, which borrow the name and pretext De propaganda fide, for increasing the faith; but indeed hearkneth to nothing more affectionately than to the means of setling and increasing the power and dominion of the Pope, and consequently to augment the revenues and profits of the Clergie, especially that of Rome; and to that end sendeth continually abroad, and entertaineth so many agents as he is able amongst his adversaries, to whom he giveth commission to use all means, and leave nothing unattempt­ed for the increasing of his Empire there, promising them great recompence if they have good successe in their designes, and if by chance they fall into the snares which they have laid for others, and find themselves catched in the gins of destruction which they would have prepared for others, and die or be taken in the exe­cution of their enterprises, they shall be holden and esteemed Martyrs, and written up in the Catalogue of the Saints; and al­though they die as Traitors, and disobedient, and refractory to the Princes and States, to which they owe obedience and sub­mission; notwithstanding they shall be reputed as dead for the faith, and for the glory of the Gospel, to which their doctrine is so contrary as well as their actions.

And on those frivolous hopes, a number of silly fooles have engaged themselves in so desperate actions and execrable enter­prises, that the onely thinking on them would fright Barbari­ans, very far questionlesse from the modesty which is required in the spirits of Christians; as hath been often enough seen in this Kingdome; especially in that damnable conspiracy of the Pow­der. Treason, forged rather in the Devills shop than in the [Page 168] braines of men, but discovered and brought to naught by the providence and bountie of God, who hath manifested himselfe so clearely in this and many other occasions both before and af­ter, to watch in the protection of this State since the time of the reformation, that it is not to be doubted, but he would thereby shew, that as this people was his people, his Nation and heritage, so would he testifie himselfe to be their God. And notwithstand­ing the Pope and his Supposts, have laboured often both before and after that, as well by open force, as by secret conspiracies and hidden enterprises, to involve this whole State in ruine. Neverthelesse, his Instruments and Agents have ever lost them­selves, and all have falne out to their shame and confusion: As I hope all those Rebells Papists of Ireland, who at this present are up in Armes against their Prince and the faithfull, in all crueltie and execrations, will doe one of these dayes; so that it may be truly said this of the Psal. 147.9. Psal. 147.9. The Lord hath not dealt so with all the Nations.

But God having continually shewed himselfe so good and mercifull to this his people, it is their part to blesse him with their whole heart, and render him eternall thankesgiving; and my part also, who desire that favour to be holden a member thereof the rest of my life, to joyne with them, and offer also to that good God the sacrifices of praises and thankesgiving, which I doe with my whole heart, praying him continually to shew himselfe the God, Protectour, Saviour, and the Ruler of his poore people, and that he would continue to powre out upon them all heavenly and earthly blessings, and preserve the puritie and sinceritie of his holy Word among them; and if there be any thing wanting, or to be purged in their practise and disci­pline, that he would cleanse them from all filth and Tares, which might in time corrupt the good graine; that he would make that order and pollicy to shine amongst them which is a­greeable to him, and which he hath instituted and taught by his Apostles; that he would also impart the same favours to all the Churches and Nations where his holy Name is called upon; that he would blesse the Princes which governe and maintaine them, and draw and bring to his fold, all the soules which are gone astray in any part of the world; that he would open their eyes, and let them see their blindnesse and errour, and bring [Page 169] them to the sight and knowledge of the truth, and of the pure and perfect beliefe, which is left and taught to us in his Word; that being but one Fould and one Flocke, under one sole Pa­stour Christ our Saviour and Master, wee may all of us serve Him in holinesse and justice, in peace and union the rest of our dayes, and hereafter wee may enjoy eternall happinesse, through our Lord Jesus Christ, to whom with the eternall Father, and glorious Spirit, be all honour, praise, and glory, might, majestie, and dominion, now and for evermore, AMEN.