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
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
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
reserved by the Pope alone to distribute to all christians and cannot commonly be obtained without a great deal of money especially for those who are remote from Rome and that for the explanation thereof we must submit to the Church that is to the Pope as I have already shewed So there is nothing but the explication of the Pope which can be a rule of faith and which is infallible doctrine and so the Pope maketh himself sole Judge of all matters of faith to determine that which is and that which is not is not this an intollerable extravagancy and worthy to be laught at by all men of understanding seeing it is without warrant from Gods word as may evidently appear The Pope saith then the Scriptures are very obscure and must not be holden for a rule of faith nor be read for fear of mistaking the meaning It is true that the Scripture consisting of many books written by divers authours at divers times yea and in divers ages and for divers ends contain great diversitie of style for in some places it is historicall in others propheticall in some metaphoricall in some morall and in some mingled and although all that is contained in those diversities of the holy Scriptures be written for our salvation as saith Saint Paul and we ought to make our profit thereof Rom. 13. neverthelesse it is not to be doubted there both are and ought to be many obscure things according to the nature and qualitie of the style in which the things are writren for prophesies parables and metaphors are ever accompanied with obscurity But as our Saviour did make but a short speech upon earth and having lived some 33 years preached but 3 or thereabouts during which small time he did preach and teach clearly and soundly all things which were necessary to salvation so that the most simple and ignorant might understand him and be sufficiently instructed by his sermons Neither is there any but Reprobates who will say that God being come to save mankind did not give sufficient instruction and clear enough for all men to be saved Otherwise how could he have condemned Corasin and Bethsaida and pronounced those words against those towns Matth. 11.20 c. Wo be unto thee Corasin wo be unto thee Bethsaida for if the mighty works which have been done in you had been done in Tyre and Sidon they had repented long ago in sackcloth and ashes But I say unto thee that it shall be more tolerable for the land of Tyre and Sidon in the day of judgement then for thee And thou Capernaum if the mighty works which have been done in thee had been done in Sodom it would have remained unto this day But I say unto you that it shall be more tolerable for the land of Sodom in the day of judgement then for thee Out of all question those cities would have received clear and sufficient instructions for their salvation otherwise he would have condemned them wrongfully And if Christ Jesus did preach clearly all things necessary to salvation so that those who followed him and heard him preaching might attain to perfect faith The Evangelists having set down his life and doctrine to us especially that which was necessary and also endeavoured so farre as they were able to make the same known to us as clearly as our Saviour had preached it otherwise they should be very blameworthy and we should have great reason to except against them that our Saviour having preached a doctrine so clear and easie to be understood of all men they should have left it in so obscure and hard terms that none except the learned Divines were capable to understand what not the learned Theologians nay none I say in the world except one man to wit the Pope were able to understand and give its true meaning and explication No no it is blasphemy to imagine it but we must beleeve that the doctrine of the Evangelists being the same our Saviour preached is left to us with all the facilitie and clearnesse was possible and sufficient to instruct to true faith and salvation neither can they be blamed of any defect especially being directed and assisted by the holy Spirit to that end This impertinency also may be confuted by the onely reading of the Scripture and those who tax the same of obscurity or hardnesse do it undoubtedly out of malice or ignorance never having read it nor it may be never seen it whereof are an infinite multitude in the Romish Church For certainly it is so clear especially in those things which are necessary to our salvation that the most ignorant and simple may understand it and that oftentimes better then many learned whose presumption of their science seeking subtile and curious interpretations in the simple words of our Saviour beyond the purity and sincerity of his intentions are by his just judgement deprived of the true meaning of the same As the Sonne of God himself saith in those words Mat. 11.26 I thank thee O Father Lord of heaven and earth that thou hast hid these things from the wise and prudent and hast revealed them unto babes t is so Father because such hath been thy good pleasure And be assured no man how ignorant soever providing he hath common sence shall ever reade the holy Scripture with the spirit of simplicitie and a mind onely desirous to seek the way and means of salvation but the holy Spirit who hath indited the same will give him with a singular consolation and satisfaction an easie and clear knowledge of all things necessary to salvation But if any passages somewhat hard be found which is very rare in the Evangelists they may be passed over as not absolutely necessary or rather for greater satisfaction the opinion of learned men may be asked about it nor must we marvell if sometimes we find diversity in their explications for being matters not absolutely necessary nor touching the essence of Faith the controversie in such points is not of great importance But to say that we must instruct all and not read it for fear of mistaking some things is a meer invention of the Romish Church or rather of the Bishop of Rome who desiring to establish many articles of Faith to maintain his authority and the greatnesse riches of his estate and Clergy and seeing nothing clear in the holy Scripture to authorize his doctrine hath gone about to make Christians beleeve that the Scriptures were obscure and that it belongs to him onely to declare their true meaning and determine that which belongeth or belongeth not to faith and that they ought not so much as once presume to read them Further he hath straightly forbidden them under pain of Anathema and an eternall curse fearing lest the people coming once to read them should there find the condemnation of his false doctrine and the more prohibitions there are the more also is the gain and profit he maketh thereby upon those who
from the dead to convert his brethren God who is understood by Father Abraham did he not answer They have Moses and the Prophets let them harken to them that is let them reade and see what they say for Moses and the Prophets were already dead and could not speake but by their Bookes St John the Evangelist having written the Apocalyps which is the most obscure and difficile Booke of all the Scripture in the opinion of all the learned whereof St Jerome saith that it containes as many mysteries as words yet St John who writ it forbiddeth not the reading thereof to Christians nor saith that none but the Pope of Rome or the Bishops and Doctors have power and presumption to reade it but stirreth up every one to reade it and proclaimeth a blessing upon all those that reade it by those words Blessed is he that readeth Apoc. 1.2 and they that heare the words of this Prophesie and keepe the things that are written therein Apoc. 1.2 When Philip went out of Jerusalem by the commandement of the Lord Act. 8.27 to goe for Gaza he did meet with the Eunuch of the Queene of Ethiopia who being a man that sought the Kingdome of God did reade the old Testament the Apostle did not reprove him for reading the Scripture but explained to him a Prophesie of Isaiah that was difficile to be understood and that reading was a means and helpe to finde true faith and to embrace Christian Religion In the time then of Jesus Christ and his Apostles the reading of the holy Scripture was not forbidden neither was it thought to be pernicious The Romish Church commendeth also St Cecill whose feast they keep as of a great Virgin and Martyr for carrying continually in her bosome the Books of the Evangelists and they hold she lived in the times of St Clement who is esteemed one of the first Bishops of Rome after the death of St Peter The Scriptures then were not as yet prohibited nor the reading of the same thought pernicious or dangerous to the simple sort for she was but a simple young damsell brought up in Paganisme As we reade of St Jerome who lived about three hundred yeares after that he did recommend nothing to Paula and Eustochium Mother and daughter both great Romane Dames so much as the assiduous reading of the holy Scriptures and that it should be their most ordinary study and frequent meditations By these and an infinite of other examples which I might alledge if I feared not tediousnesse we see that the reading of the Scripture was permitted yea recommended and laudable in Christians and that neither by Christ Jesus nor his Apostles nor the Romish Church in those times was it thought to be pernicious None will say that the Gentiles Jewes and Christians of those times were of greater judgement than those of our times or that they were more capable to read the holy Scriptures and the most difficile Prophesies for that should be ridiculous Neither dare any one say that the Prophets and Apostles and Jesus Christ himselfe or the first Pastours of those times had not as much and more understanding than the Pope or the Church of Rome in our time and yet they did not conceive that some would abuse such reading for that should be a great impietie notwithstanding this must be the inference from such a prohibition But to speake truth it appeareth to be no other thing but a policy and malicious subtiltie of the Romish Church for the present too much corrupted or rather from those who governe the same for feare that the people reading the holy Scriptures perceive the errours and falsenesse of the doctrine therein preached seeing so little conformitie in it with the Word of God And truly according to the Maxime of policy and for the conservation and upholding of their doctrine they have as great reason as Mahomet had to destroy all the Universities and Colledges of learning within the reach of his authoritie for my part I doe not remember to have seene any Christians who have not in reading the holy Scriptures faln soon to an infinite number of doubts about the beliefe of the Romish Church it being almost impossible to be otherwise and as black is never better seen than when it is brought neere to white in the light so the lies and false doctrine being confronted and placed by the truth cannot but appeare immediately And there are but few learned men who perceive not this cleerely enough but being interessed in that party and being bound to it with humane cords and bands they strive to dissemble the same that they may conserve their goods and dignities and by the spirit of pusillanimitie or avarice endeavour to suffocate and tread underfoot the prickings motions caused by the truth but blessed are they whom neither wealth nor honours nor any worldly or humane consideration hinder to come to Christ and who embrace his holy doctrine and can say with St Paul Phil. 3.8 Phil. 3.8 I account all things but losse for the excellency of the knowledge of Christ my Saviour Since then courteous Reader the reading of the holy Scriptures is of such vertue that it discovereth the lies and is so much recommended to us by God the Father who hath spoken to us by his Prophets and servants and by his Sonne Jesus Christ who hath preached it to us from his owne mouth and by the holy Spirit who hath charged us therewith by his Apostles and Evangelists be in love with it reade it againe and againe without wearinesse Let no power nor authoritie in the world no prohibition of any whosoever hinder you from the reading of it for it being against the will and intention of God there is no power nor authoritie in the earth can binde us from it On the contrary God who commandeth it must rather be obeyed than all the Popes that forbid it although they were universall Pastours as they falsely brag themselves to be and undoubtedly it is a great sin to neglect and set at naught the commandements of our God in that point to obey man and therefore I exhort you againe to read the holy Scriptures couragiously and often to have them continually before your eyes to compare the whole doctrine of our salvation with them and hold them for a sure rule of all truth to meditate and ruminate them uncessantly and obey the holy Spirit who preacheth to us therein for I doubt not but yee may reape great profit for your soules necessary instruction for your salvation and a singular consolation And because that some one by Gods punishment and just judgement abusing the same finds death instead of life is that a sufficient reason to deprive others thereof forbid the reading of it Because the Sunne the fire or the water occasions sometimes great damage to certain persons ought the use thereof be forbidden to all men therefore as most dangerous some there are who abuse both
excommunicated by his Patriarch or Metropolitan or by any Councell either justly or unjustly he went presently to Rome addressing himselfe to the Bishop as the richest of them all to assist him and the most powerfull and of greatest authoritie to protect him against his adversaries and as necessitie and extremitie passe often all the limits of truth many amongst them to captivate his good will and favour strove to give him as great titles as their industry could suggest and although they who gave them and they to whom they were given knew sufficiently that it was wrongfully and without reason or the Word of God neverthelesse the extremitie and necessitie of the one made them submit even in that point depriving themselves of somethings which justly belonged to them to give them to the Bishop from whom they expected assistance and the vanitie which did creep in and diffuse it selfe in the hearts made many Popes receive those titles without contradiction at least apparant or opposition that was capable to hinder the progresse In Sylvester his time indeed it did cleerly appeare that the greatnesse and authoritie of the Bishop of Rome did grow and increase mightily Neverthelesse the title of general Pastour or universall head of Bishops or Vicar of Christ Jesus on earth was not yet in use nor was it given or usurped by any and the first Bishop of Rome in whose time the title of universall Bishop began to be spoken of was Gregory who lived above an hundred and fiftie yeares after Sylvester between the fifth and sixth age I call them and others Saints after the manner of the Romish Church that it may the better be knowne of whom I speake I having no purpose here to question their holines seeing also the Apostle calleth all Christians Saints and although it is apparant that the puritie of the Church was already much changed under this Pope yet he had modesty enough pertinently to refuse this title which was offered him and to reprove and blame the same severely in the Bishop of Constantinople who challenged and usurped that which hitherto had been attempted by none other And however my resolution be not to overcharge this Treatise with passages of Fathers I hope notwithstanding that it shall not be amisse to set downe St Gregories own words on this subject which even those of the Romish Church confesse to be true and not Apocrypha and shew so neere as I can the summe of the History There was at that time in Constantinople a Bishop named Iohn a man exceeding ambitious desiring to extend the limits of his Diocesse as far as was those of the Empire and usurpe the title of universall Bishop over the whole Church even as the Emperour who had his residence in that Citie was generall and universall Monarch of the world a title which before him no Bishop durst usurpe which Gregory Bishop of Rome seeing and considering how great consequence prejudice it was to his See and all other Bishops he as the most potent and remarkable among them for the causes I have already set downe opposeth stoutly labouring violently to repell the boldnesse and temeritie of this usurper Greg. l. 4. Epist 76. without complaining therefore that John had therein incroached upon any priviledge appertaining to him and all the Bishops of Rome but he couragiously maintaineth that title to be prophane sacrilegious and a presage of the comming of Antichrist Idem l. 4. Epist 78. see the 76 Epistle 4 Book And in the 78 Epistle of the same Book It is saith he a thing too hard to indure that our brother and fellow-Bishop should be alone called Bishop in contempt of all the rest and what other thing doth his arrogance portend but that the time of Antichrist approacheth already in so far as he imitateth him who disdaining the company of Angells assayed to ascend to the top of singularitie In the 80 Epistle of the same Book he saith Idem l. 4. Epist 80. None of my predecessours would use this prophane word because if one will call himselfe universall Patriarch the name of Patriarch is stolne from others but far be it from a Christian soule that any should falsly ascribe to himselfe that whereby he diminisheth any thing from the honour of the brethren to consent to that unjust speech is no other thing than to fall from the faith one thing wee owe to the unitie of faith and another thing to suppresse pride and I say boldly that he who calleth himselfe Pastour universall or desireth so to be called surpasseth the Antichrist in pride because by pride he exalteth himselfe above others Idem l. 6 Epist 188. In his 188 Epistle of the sixt Book see his words I have said that he could not have peace with us if he corrected not the vanitie of that superstitious and ambitious word which hath been invented by the first Apostat and to speak nothing of the injury done to your honour if a Bishop be called universall that universall once falling the universall Church must also fall downe Thus much saith St Gregory of the arrogance of John Patriarch of Constantinople Idem l. 1. Epist 30. who would appropriate this title to himselfe he blameth his insolence and applieth not to himselfe that which he denieth to him but rather refuseth it being offered in those words in the thirtith Epistle of his seventh Book Behold saith he in the Preface of the Epistle yee have sent unto mee I having forbid it yee have wrote a word full of ambition calling mee universall Pope which I intreat you yee would use no more for it is taken from you which is given to any other more than reason requireth As for mee I account it no honour to see the honour of my brethren diminished for my honour is the honour of the universall Church and the solid authoritie of my brethren Now if your sanctitie call mee the Pope universall you deny your selfe to be such in calling mee universall And thus much St Gregory in those places for the condemning of that title as well in his owne person as in John who would not for all submit thereto but persisted still in his presumption nor would his successour after him for any intreaty part with any thing Judge by those testimonies if in those times the Bishop of Rome was thought or did thinke himselfe generall Pastour and Head of the Church his power and authoritie being already very great but not yet come to the presumption of usurping that dignity and primacy for that seemed to be an usurpation of such consequence and prejudice to all other Bishops that he durst not attempt it publikely for feare of a generall oppositiō from all other Bishops who might also have interposed the authoritie of the Emperour And howsoever the Bishop of Rome at that time did shew a great inclination to their primacy for perfecting of their greatnesse yet did they never dare to ascribe the same to themselves
when the Emperours were far distant and taken up in other places with warres and troubles and had neither meanes nor power to oppose or contradict that Election And when they did oppose themselves it had often divers successes and occasioned many sad Histories and lamentable Tragedies But in the end the power and riches of the Emperour diminishing by their dissolute life and the revolting of Princes their subjects and the Church of Rome growing continually in riches and wealth through the too simple devotion and liberalitie of many Princes the whole power of the Election of the Pope came to the Cardinalls who in the beginning were the chiefest and richest among the Clergy of the Citie of Rome and now are chosen out of divers Nations but more of Italy than of all the rest of the world together all of them bearing title of some Church in the Citie of Rome and by them alone at this present is the Pope chosen but with all the corruptions and abominations which can be imagined in the Election of a Potentate For when it is in question to make a new Pope there is no passion that is not set on worke there is no indirect means left unassayed no symony that is not committed The Pope being dead all is in disorder and confusion in the Citie of Rome every vice and crime is committed there without punishment or inquiry all revenge practised the Officers made by the defunct Pope having no more power there is sixteene or seventeene dayes allotted to the Cardinalls to conveene and enter into the Conclave which is a place furnished with Chambers and little roomes fitted for the Election Those who pretend to be Pope make commonly many faire promises to obtaine the voices of the Electors to some they promise their Pallaces to others Offices and Benefices to some the advancement of their kindred in a word all they can imagine profitable to themselves The Cardinalls Nephewes of the defunct Popes as the richest and most potent of the Romish Church being inriched and made great by the favour and power of their Unkles have each of them their factions and Caballs apart composed of those who are ingaged to them by benefits and curtesies received and pretended or in favour of the Cardinalls cap or some other gratifications given them by the Popes their Unkles not speaking of their alliances and other considerations of neernesse they have among them After that is the faction of Princes of the Emperour the King of France Spaine and Poland of the Princes and Reipublicks of Italy who by their Embassadours and Pentioners labour all of them to have a Pope that favoureth the greatnesse of their estates Last of all is the Faction which they call of spiritualls which are they that endeavour to choose for Pope him whom according to their conscience they thinke most proper and fit and whom they beleeve will be most profitable for the Church But this number is commonly very small and in the Election of Pope Vrban the eighth who at this present holdeth the chaire of the Bishop of Rome of fifty-three Cardinalls who were present in the Conclave for the Election a Gentleman of the Romish Church at that time residing at Rome who hath faithfully written the History which is publikely to be seen in the Booke of the Empires and States of the world saith that there were but three in all of the spirituall faction which aymed onely at the Election of the best without considering the Intrest of France or Spaine or any particular benefit or utilitie And also after the same or a worse manner have all the modern Elections been which I have read as yee may see more amply in the Books that are written thereof so common in the world as they need not be specified by me Now as the faction of those good and spirituall men who ayme onely to choose the best and most proper is questionlesse ever the least and weakest and as the worldly factions are ever the greatest and strongest it is needlesse to aske what doth ordinarily follow and it is a marvell if a good and impartiall and not factious be chosen for Pope I speak even according to the beliefe of the Romish Church They speak indeed a little of the holy Spirit and invoke his assistance but that is onely with their lips and for ceremony the holy Spirit shunning such corrupt company that is so little disposed to receive his motions thence cometh it that they are sometimes moneths yeares yea ten twenty thirty or forty yeares they cannot nor will not agree and some of them make one Pope others another this Pope creating his Cardinalls and Bishops and the other his with what disorder and scandall to all Christians I leave you to judge the Earth oftentimes bleeding at their execrations And I may truely say that almost all the Popes are created by symony for all the Princes well knowing by many experiences that the Election of the Popes is seldome according to the lawes of conscience but by corruption and favour they are obliged to entertaine expresly for that end Pentioners amongst the Cardinalls to whom they give yearly Pensions or some fat Benefices of their disposition and so buy their voyces that at the Election they may have a Pope of their faction The rich and powerfull Cardinalls who are commonly the Nephewes of the defunct practise the same with those who are poore labouring to gaine and possesse their Suffrages either by benefits received or hope to receive not indeed to be Popes because their families would become too great and eat up others but to reigne under the name of some other whom they caused to be elected The Cardinalls who pretend to be Pope spare nothing commonly to captivate to themselves voyces and friends and because oftentimes they be not very rich they are content to promise more than they have a minde to performe yea more than they are able So by all those fashions which are most common and ordinary there is almost not one who is not chosen by symony and consequently who entreth not in the Sheepfold not as a good Pastour by the doore but as a ravenous Wolfe breaking the wall to feed and fill himselfe with the bloud and substance of the Sheepe and not to feed them with the nourishment and food of life And because they use before the Election to reade some Bulls which thunder out the most fearfull excommunications and anathema's is possible against all those who proceed to this election by direct or indirect symony or any other crooked or unlawfull courses declaring them unfit and uncapable of any Ecclesiasticall Office or Benefice there are almost none of those elected who are not anathamatized with most terrible excommunications and by those Bulls made uncapable to keep the Office so that even thereby their election is voide and their possession of no force and unjust and all exercise of their power invalid but are even irregular so often as
they exercise any act of their charge or administer any Sacraments And neverthelesse they often continue so many years but as they imagine themselves to have all power to binde loose on earth so doe they quickly loose themselves from all those Anathema's being once Popes extending the same favour to all those who have assisted them in that mystery of iniquitie By such corrupt and diabolicall election it hath come to passe that such abominable Monsters the Earth hath seen sit in the chair of Rome that none can read the History of the Popes written by Papists themselves but their hair riseth with horrour it is not my intention here to set down the abhominations which are to be seen in those books howsoever written with all the moderation possible to a favourable Historian for I will not here be accounted invective and those who have not read those books should suspect me of that crime in producing such a multitude as hardly could they beleeve them being written by my hand But let those who will read there the life of Vrbanus the seventh who for a light suspition put to death eight of his Cardinals cruelly causing to be sowed five of them in one sack and did throw them into the Sea before his eyes he being present in the same ship Oh more than barbarous crueltie for a Church-man Let them see the life of Alexander the sixth sometimes called Borgia a native of Spaine who gave the Indies to the King of Spaine where he had nothing himself and gratified him â—â—â—ther with the brave title of Catholick King Let them but read I say the life of that good Pope and they shall see how many bastards he had and how loving one of them called Valentine excessively although the Murtherer of his own eldest brother to get his estate he had resolved to poyson all the richest Cardinals of his Court at one time at a feast he had prepared for them in the Countrey thereby to inrich his foresaid bastard with their spoils but that cruell designe was both prevented and punished by God for being thirstie before dinner the butler either ignorantly or by the just judgement of God taking the bottle with the poysoned wine for the wholesome the Pope having drunk of it died presently and that Valentine who drunk also with him being younger and stronger than he died not presently but languished the rest of his life An infinite number of such or the like actions little better if not worse are to be seen in their lives and histories where I rather wish the Reader to search them than that I should blot my book with them for if I should set them down here the simple and ignorant would beleeve I spoke with more passion than truth many of their actions surpassing all belief And if there be found any amongst those Popes well bred and of a courteous and wise disposition that hath seldome come to passe neverthelesse they have been guiltie some few excepted of the common crime of inriching their Nephews bastards and kinsfolks with the goods of the Church and the blood and substance of poore Christians so far as their power could extend it self and those have been the materials that have builded and cemented almost all the most potent families at this day in Italy But let us a little reflect upon the power of the Popes of Rome and their election for it is an important point CHAP. XIIII A notable reflection upon the usurped power of the Pope and his election and how much all Princes Prelates and Christians even Romanes are interressed therein I Have sufficiently shewne before that St. Peter never had the Primacy and how that which the Bishop of Rome pretendeth being usurped is unlawfull and of no force But let us suppose that Jesus Christ did establish St. Peter for his Vicar on earth and for Head of the Church after his death Nay suppose that St. Peter was Bishop of Rome it will not therefore follow that the primacie of the Church is bound to the Bishop of Rome and that he must be head of the Church who is created Bishop of the City of Rome or that the people of Rome have the priviledge to give a generall Head to the universall Church as those of the Romish Church are forced to confesse St. Peter say they was Bishop of Rome and erected his chaire at Rome therefore he hath placed and established the Primacie there I am sure that St. Peter also and first was Bishop of Antioch after the death of the Son of God therefore the seat of Primacie should be rather at Antioch Yes but he lived and died at Rome Our Saviour who was the chief Priest and Head of the Church without controversie died at Jerusalem at Jerusalem therefore rather should the Primacie and first chaire be and seeing Moses who was principall amongst the people and chief Doctor did exercise his office and die in the Wildernesse therefore ought the Israelites also to make the seat of their primacie and principalitie in the wildernesse They must then of necessitie say that the priviledge of primacie was personall and not locall given to the person of St. Peter and not to the City of Rome where he setled his last See they having as yet found no such passage in the holy Scripture commanding the primacie to be annexed to the Bishoprick of Rome If then the primacie of the Church was not bound to the Bishop of Rome what right have the Romanists had to give a generall head to all Christians as they have done a long time And although it had been annexed to him when it was a question to create a Primate by the course of election all Christians ought to be called to give their voice either themselves or by their deputies and chuse him whom they were to obey which never being done sheweth sufficiently that election was not lawfull and so other Christians were not obliged to obey him they having neither been called nor had voice in his election it being the Law of all Canonique election that all those who have interest be called to give their voice and suffrages either themselves or by their deputies But let us leave those ancient elections and see if that which is now adayes be surer and juster Here Oh Noble Princes and Prelates of the Romish Church I wish earnestly ye would onely lift up your eyes and consider how much ye are interressed in the election of the Popes practised now â—dayes When it is a question to create a generall and universall Pastor of the Church I beleeve that all Princes and Pastors yea and all Christians ought to be called to elect and chuse themselves or by their deputies him whom they must obey and who ought to keep and guide their souls and on whom all the good or evill of the Church dependeth But this is not observed they contenting themselves with the Cardinals who represent say they the Clergie of the Church Here I
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
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