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 St 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 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 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. Traditions condemned by the holy Scriptures 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 St 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 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 St 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
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 St Augustins or St 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 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 Concerning the chiefe point of Controversie to wit that St Peter had no primacy in the Church and that the primacy of the Pope is an unlawfull usurpation AS I have ever beleeved that the chiefe and most important point among all the controversies betwixt the Catholique 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 St 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 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
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 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 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 In what manner and at what time the Bishop of Rome usurped the Primacie 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 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
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 to St John the Baptist St Matthew St Luke St Peter and St 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 St Abraham St Isaac St 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 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 St 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 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
THE CHRISTIAN AND CATHOLIKE VERITIE OR THE REASONS AND MANNER OF THE CONVERSION OF FRANCIS DE NEVILLE FORMERLY A CAPVCHIN PREACHER The Popes Missionary and Superiour in sundry COVENTS of the same ORDER A Treatise very usefull for all Christians and especially for such as are POPISHLY-affected or not fully setled in their beliefe And for the further Confirmation of the FAITHFULL Wherein many SECRETS of the ROMISH Clergie heretofore UNREVEALED are DISCOVERED Dedicated by the Author to the High Court of PARLIAMENT now Assembled 1642. See the Contents at the next Page LONDON Printed by T. P. and M. S. for H. Blunden at the Castle in Cornehill 1642. THE CONTENTS OF the CHAPTERS AN Historicall Prelude concerning the Author Chap. 1. How the Romish Church acknowledge no other Judge in matters of Faith but the Pope page 1 Chap. 2. That the holy Scripture is the onely Judge and rule sufficient of Faith and not the Pope nor the Church p. 4 Chap. 3. That the holy Scripture is clear in that which concernes things necessary to salvation pa. 8 Chap. 4. That the holy Scripture is given us by God to read and meditate in the same and that the prohibition of the Pope to read it is altogether unjust and contrary to the will of God p. 12 Chap. 5. Of Traditions and that they ought not to be taken for Judge or rule of our faith p. 20 Chap. 6. Traditions condemned by the holy Scripture p. 25 Chap. 7. That we cannot ground our beleef upon the books of the ancient Fathers p. 27 Chap. 8. Concerning the chief point of controversie to wit that S. Peter had no Primacy in the Church and that the Primacy of the Pope is an unlawfull usurpation p. 30 Chap. 9. Proved from holy Scripture that Christ had never intention to leave S. Peter or any other Apostle for his successour or generall Vicar after him p. 40 Chap. 10. Proved by the holy Scripture that the Apostles did never acknowledge S. Peter for superiour and universall Head of the Church p. 43 Chap. 11. That although S. Peter had had the preeminence the Pope hath no right to challenge it to himself and that the Primitive Church never acknowledged this universall superiority in the Bishop of Rome p. 48 Chap. 12. In what manner and at what time the Bishop of Rome usurped the Primacie pa. 53 Chap. 13. How the Bishop of Rome hath and doth labour to maintain his usurped Primacy and after what manner the Pope is elected at this present p. 57 Chap. 14. A notable reflection upon the usurped power of the Pope and his election and how much all Princes Prelates and Christians even Romanes are interessed therein p. 64 Chap. 15. How absurd is and how little ground hath the pretended infallibilitie of the Bishop of Rome and that it is not without cause he is called Antichrist p. 71 Chap. 16. The summe and conclusion of the former discourse concerning the usurped Primacie and infallibility of the Pope p. 75 Chap. 17. Of the Invocation of Saints p. 78 Chap. 18. That profit temporall is the cause of the Invocation of Saints and Images in the Romish Church p. 84 Chap. 19. Of the Miracles of the Romish Church p. 89 Chap. 20. Of the holy Sacrament of the Lords Supper and the Communion under both kinds p. 101 Chap. 21. Of the Masse and of Prayers in a strange tongue p. 107. Chap. 22. Of Auricular Confession p. 113 Chap. 23. Of Purgatory p. 122 Chap. 24. Of Indulgences p. 131 Chap. 25. Of the Congregations and Religious Orders p. 136 Chap. 26. Of Justification p. 141 Chap. 27. Of the heavinesse of the yoke of the Church of Rome in comparison of the yoke of Christ. p. 147 Chap. 28. If one can be saved in the Romish Church p. 151 Chap. 29. A comparison of the Protestant Reformed Church with the Church of Rome and in which of them two is salvation most certain pa. 156 TO THE MOST HIGH AND HONORABLE COVRT of PARLIAMENT of England now assembled in the yeer of the Lord 1642. Most Illustrious Assembly WE owe the homage of Service in those places where we first breathed not where we were conceived this little Treatise had indeed his conception beyond the Seas but being brought into the world in the Land and in the time of Your Authoritie it is to You it oweth homage and to whom it is bound to render all the dutifull submissions a vassall oweth to his Lords and will account it self exceeding glorious if ye but daign to vouchsafe it with your favorable acceptance for it trusteth that once being acknowledged for Yours it will be the more welcome in other places and your Patronage alone will be a sufficient protection to defend it against all the attempts of its enemies and evill willers And I am fully perswaded it could never have obtained a more happy nor Honorable protection in this world For that famous Assemblie consisting of the supreme and royall Majesty as the most worthie Head thereof of the Illustrious Nobilitie and the choicest Persons of the whole Kingdom as the Members of it there is none in this State who will not think themselves obliged to receive it favourably and if it shall passe the Seas to travell through forraigne Countreys it will questionles be more regarded there being no Canton in Europe where the wisdome of this Noble Assemblie is not admired and redoubted and where all that it avoweth and protecteth is not highly prized But as there is no good thing in the world which meeteth not with some contrarietie no vertue that is not opposed no prosperity that is not crossed I doubt not but it will find contradictions and obstacles both at home and abroad at home from some evill Christians secret enemies of the peace and tranquillitie of this Church and Estate abroad from the Enemies of the truth and every where from envious and malicious spirits But I trust it shall be as the nest of the little Alcion which under the protection of the most High contemneth the surging billows of the Ocean and which though tossed with the waves remaineth still victorious above the floods Or rather as the Rocks which cannot be moved with stormes but continue firm against all the assaults of winds and tempests So I shall let it travell under those favourable hopes with expresse charge to proclaim in all places where it shall passe the greatnesse of your glorie While in the meane time I shall endeavour to shelter my self here from all dangerous stormes under the shadow of your wings to enjoy the sweetnes of peace and happines which this whole Land expecteth from your wisdom and one who for the glory of God hath sought hither for refuge as I may hope from your bountie And there in greater securitie than the Dove that is chased by the Hawks doth find being once gotten into the holes of the Rock I shall meditate the rest of my dayes the wonders of the Almighty and
earnestly pray to him that it would please him to poure out upon their royall Majesties and their Princely Progenie upon your most Honorable Persons and this whole Land all the heavenly and earthly blessings that can wish Most Illustrious Assembly Your most humble and obedient Servant FRANCIS DE NEVILLE London this 28. of March 1642. Authoris Submissio SAcrosanctae Individuae Trinitatis Catholicae orthodoxae Ecclesiae authoritatis omnis sanae sincerae non praeoccupatae mentis judicio censurae haec quae scripta sunt hic subiecta sunto To the Reader FRiendly Reader if you finde any thing faulty and unpolisht in this Booke Know that the English tongue is strange to the Author to whom newly and as it were miraculously escaped out of Popish persecutions and strict imprisonment Tranquillitie and many other accommodations were wanting requisite for the perfection both of composition and impression yet neverthelesse if you understand French the Authors naturall Language may supply what is here defectuous and if it come againe to the Presse you shall have every thing more exact and perfect in the meane time be favourable in all and especially in some faults occasioned by the Printer such as are these following Errata quaedam PAge 15. v. 24. Bishops leg Doctors p. 43. in Tit. Spirit l. script p. 68. v. ult Infallible l. Insatiable AN HISTORICALL PRELVDE CONCERNING THE AVTHOR CHristian and courteous Reader there is nothing in the world made for it selfe but all for man and man for God who is the last end of all things and as the members of one body doe ayde and serve one another for the enjoying the priviledges and felicitie their nature is capable of so men being Members of the same body 1 Cor. 11.3 whereof Christ is the Head as St Paul saith ought to serve one another to bring themselves to God who is their last end and blessednesse It is that which moved the Apostles to Preach the Gospell through the world with so great travaile and paines It is that motive of charitie that moved St Paul and others to leave unto us the writings and doctrines which we have in the Canonicall Books It is onely this Consideration also that hath engaged mee to undertake this present Treatise wherein I onely intend to lead and conduct you to God If you walke straight to the paths of the true Church and faith I intreat you in reading this Treatise to give thankes and praises unto God with mee for the mercies and marvailous deliverances he hath wrought for mee in bringing me out of darknesse and from the shadows of death If you waver and be in doubt of the truth of the way you will finde here matter to assure and confirme you And if you be gone astray out of this way I hope reading this Discourse you shall be directed into it againe Especially if you be in the Romish Church it is to you chiefly I speake and for whom I write this hoping examples will be of greater power than words with you For friendly Reader I have been a long time even as you in the same blindnesse and doubtings you are in and because I was told that it behooved mee to beleeve without further enquiry and have onely the good faith as they say of the Colliar which is to referre himselfe to the faith of his Curate without further examination I assayed to doe the same bending my will that way but so soone as I began to have a little judgement J had a thousand combats in my minde in that blinde obedience which J could not see grounded upon any sure foundation J heard of an holy Scripture but J was almost twenty yeares old before J knew what it was J was permitted yea and recommended to reade and learne even by heart Virgil Cicero Homer and Plutarch all of them Pagan prophane Authors and proper to teach paganisme the Idolatry of the false gods no man desiring mee to reade or learne the holy Scriptures which the holy Ghost left to make us wise unto salvation and to instruct us in Christianitie and the worship of the true God as the Alphabet and rudiment of Christians Is not this a strange malice or blindnesse All that was spoken to mee in matter of faith was that it behooved mee to beleeve without further search and refer my selfe to the faith of our Teachers And what did J often say in my selfe If those who lead us be blinde or dissemble the truth through perversenesse or for other interests Mat. 15.14 the blind leading the blined both must fall into the ditch if our Leaders will goe to hell and be damned J shall then be as they referring my selfe to them J saw they were but men full of infirmities and imperfections as others that their words were words of men subject to deceit and lyes where J did finde nothing sure to settle a firme beliefe so that J did conclude in my selfe that faith being a certain knowledge and beliefe it could not be sure but upon a certaine and infallible foundation and so J concluded there was nothing but the Word of God alone and not the word of man that could assure us of true faith and of the way to salvation and that that Word of God being left to us in the holy Scriptures it was the dutie of every man to search and examine if the faith and doctrine preached were conformable to it and that no wise and judicious man should refer himselfe to another every one being to give an account for himselfe in the day of Gods Judgement and none received there to warrant and baile another This then moved mee to compare the doctrine of faith which was taught mee with that which Jesus Christ did preach and there J found so great difference in many points that it might be said to be altogether another doctrine than that of the Sonne of God Happy was it for mee J understood the Latine as my Mother tongue for J was above twentie yeares old before J durst reade or keepe by mee the Bible in the vulgar tongue under paine of greater Excommunication said they then is pronounced against one who should reade a Book of the Black Art or kill his father or mother and there is none but the Pope alone hath power to doe it or can give License Even so did J obtaine it by that means but this by the way They produced indeed for every thing the holy Scripture but for the most part in a meaning so far different from the truth that there is no error heresie nor dissolutnesse which may not be grounded and maintained in like manner upon and by the holy Scriptures J did heare them speake of Traditions and that we ought to submit our selves to the meaning and judgement of the Church but when J came to examine the Church and the infallibilitie of those Traditions J found that all was resolved in the judgement and head of the
Pope alone who being elected and chosen by such humane or rather worldly or rather diabolicall means so often deceived in his judgements so subject to vices and infirmities yea and so uncertaine of his owne salvation I could not see how that could be a sure ground of a firme beliefe such as ought to be that of our faith there being no place in the holy Scripture that giveth him either right to judge or infallibilitie to doe the same as J shall shew more amply with other things so that J did imagine all this to be onely an humane invention and deceit flowing from the ambition and power of the Pope so dazel the eyes of the simple and weaker understandings and a refuge for want of the Word of God to maintaine the doctrine taught in that Church Those considerations did ever sencibly move me and the more I grew in age and continued in the study and meditation of Theologie and holy Writings the more also did increase the impressions and commotions they made in my spirit and though often through scrupulous simplicitie J endeavoured to confirm my selfe and banish those doubts thoughts according to the Command they gave me yet the truth did appeare so strong and evident that J could not but suspect the doctrine of that Church and as those doubts did multiply within mee the curiositie and desire to finde out the truth was also augmented And also because J doe not remember to have met with any learned or judicious men even of the Romish Church which did not make mee to see in free Conferences that they had the like doubtings and that they did not see sufficient ground in the Word of God for most Articles of the Romish beliefe All those Considerations being come to their maturitie made mee resolve to come with courage and other necessary Circumstances out of the Kingdome of darknesse where J had lived so many yeares and give my selfe fully to follow the most holy truth where I protest and confesse before God and the world J have found more satisfaction and tranquilitie of minde than ever J could meet withall so long as J was in the darknesse of ignorance and lyes But that J have no sooner taken my pen to give glory and praise to God to whom it is due and to edifie the Church the indisposition of the time past giving me but small hopes of any good fruits from the seed J might have sowed before moved me to delay even to this time and occasion wherein the power of darknesse seemeth to be shaken in most Nations of the world especially pietie justice and truth being likely to flourish in this Noble Kingdome of England with greater libertie and splendour than ever by the wisdome and zeale of this incomparable Parliament called by the great prudence of the high and mightie King Charles and continued to this present J have some hopes of more plentifull fruits and that some may open their eyes more freely to search and know the truth and doe as J have done as J wish they would doe Besides J having been marveilously delivered not long since from a hard captivitie of ten moneths occasioned by the onely treachery and inhumanitie of my younger brethren much obliged to me But as Papists angry at my conversion contrary to all the oathes of securitie they so often made to mee my occasions calling me amongst them But God of his grace having not onely delivered mee beyond all humane expectation but also made me the Instrument to bring to the knowledge of his truth my owne Keeper who was of the same order with mee and the meanes of my deliverance J have now more obligation than ever to give glory to God and wish that all men were in the straight paths of the faith to give more perfect praises to God for all his favours It is not my intention to treat here amply of all the Controversies of Religion an infinite number of grave and worthy Authors having already done it more learnedly exactly and curiously than I could to whom J remit the curious and those who have the leasure and desire to be further informed But that which I pretend in this little Treatise is onely briefly to deduce the reasons which have most troubled and vexed my spirit advertising you that J shall onely use the Versions in this Booke which are received in the Romish Church to wit the vulgar they attribute to St Jerome for the Latine and that of the Doctors of Lovaine for the French to the end the ignorant who know not what the Scripture is take not occasion to stumble here and say as their custome is all is imposture and deceit God forbid J should seeke applause or glory of any thing wee have no good but that which commeth from God but I may say truly J was not accounted ignorant in the Romish Church for besides the study of Philosophy and Theologie and others wherein J spent many yeares J was imployed above twelve yeares in Preaching by expresse Commission from the Generall of the whole order of Capuchins where J was and by priviledge and especiall Letters from the Congregation of Cardinalls at Rome J was the Popes Missionary above seven yeares a favour imparted but to few for the great and extraordinary power they have moving jealousie even almost to all the Bishops And though J have been a sinner full of imperfections and will not nor cannot glorifie my selfe in any thing before God or men yet the charges of Superioritie in divers Monasteries of Deputie in many Provinciall Assemblyes of Confessor in sundry places of Missionary in many Cantons where J have been and was actually imployed when I left the Romish Church evidence sufficiently the opinion and estimation which was had of me in the order I was of passing with silence the applause and affection of peoples in many Cities and Countryes sufficiently knowne to thousands But to God be the glory and honour before whom I protest worthy Reader I shall write nothing here but the simple truth sincerely as J thinke and know it according to the true feeling I have Let no unreasonable scruple or vaine feare divert you from reading this Treatise for there is no Commandement under heaven can hinder you to seeke your salvation and to see and enquire if you be in the right way or not You will reade willingly a Comedie a Roman a booke of love or songs without scruple Wherefore will you not reade this that concernes your salvation If the Pope forbids it it is because he is interessed but none ought to be received Judge in his owne cause Besides have you never heard that of the Prophet Isaiah Isai 15.3 Mat. 22.29 My people are captive because they are without knowledge and that of our Saviour Mat. 22 29. Yee erre not knowing the Scriptures And as I desire nothing but your profit and Gods glory so shall you not see here any affectation of vaine eloquence but onely strong
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 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. That the holy Scripture is clear in that which concerns things necessary to salvation 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 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
desire a dispensation and verily it seemeth that the doctrine of the 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. That the holy Scripture is given us by God to read and meditate in the same and that the Prohibition of the Pope to read it is altogether unjust and contrary to the will of God 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 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 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 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 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 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 St 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 St Paul nor St 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 St Luke chap. 16. Luk. 16.28 when this damned wretch desired that God would shew miracles and raise some
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. Of Traditions and that they ought not to be taken for Iudge or Rule of our Faith 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 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 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 St 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 St 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 St 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 St 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 St 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 St 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 St. Paul might have preached and said many things which were not absolutely necessary to salvation nor faith but onely convenient 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 St 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
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 St 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 St 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 St 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 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 That wee cannot ground our beliefe upon the Books of the ancient Fathers 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 St Paul the mystery of iniquitie was already working so it is not to be marveiled that 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 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
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 aâ— 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 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 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 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
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 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 Of the Invocation of Saints 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 câ—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 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. 1â— 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 Mr. 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 St. 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. dâ— 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 of the same Councell Concil Triden Sessio 25. de Reform cap. 20. and especially by Pope Pius the 4th 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
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 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 Of the Miracles of the Romish Church 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 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 St. 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 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
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 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 St 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 men and who were thought to be very holy in those ages and were afterwards canonized especially of St Bernard whom he had seen and knowne and St 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
sins 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 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 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 Of the Masse and of Prayers in a strange Tongue 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
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 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 St. Augustine Chrysostome Athanasius and Basilius who is esteemed to be founder of the orientall Monks of St. Anthony and St. 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 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 St 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 St 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 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 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 mid-day 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 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
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 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 Of the heavinesse of the yoke of the Church of Rome in comparison of the yoke of Christ 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 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 The Church commandeth every one to sanctifie the holy dayes On every Sabbath hear the Masse they must and one the Feasts likewise All Lent foure times and Saints Eves for to fast And no flesh Saterdayes nor Fridayes feasts Thy soule sincerely once a yeer confesse Thy Maker humbly also take at Passe Pay all the tithes and duties to the Church 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 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 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 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 If one can be saved in the Church of Rome 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 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
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 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 A Comparison of the Protestant and Reformed Church with the Church of Rome and in which of them two is Salvation most certaine 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 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 Maty 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 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 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 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 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