of St Peters primacy shall be drawne from the following words Mat. 16.14 set downe in Mat. 16.14 And I will give thee the keyes of the Kingdâ—me of Heaven and whatsoever thou shalt binde on earth shall be bound in Heaven and whatsoever thou shalt loose on earth shall be loosed in Heaven The Popes grounding themselves on those words have assumed all power over Christians over Kings Emperours and States to excommunicate interdict and depose to crowne and create Princes and to give all their estates in spoyle In a word they thinke all they are able to attempt is lawfull to them as being sufficiently authorised by those words and that nothing under the heavens is exempt from their jurisdiction because it is said in that passage Whatsoever thou shalt binde on earth shall be bound in heaven At the first sight this passage wee have cited seemeth to be of great strength to maintaine the primacy of St Peter and his successours but I will onely turne over the leafe to elude this objection and shew its weaknesse and insufficiency for this purpose for I finde in Mat. 18.18 that Christ said to all his Disciples and Apostles present the same words in the plurall number Verily I say unto you that whatsoever yee shall binde on earth Mat. 18.18 shall be bound in heaven and whatsoever yee shall loose on earth shall be loosed in heaven Quaecunque ligaveritis in the plurall number neverthelesse I have never as yet heard nor seen any Author that attributeth this generall and universall power over the whole Church and over all Christians to any other of the Apostles by those words why then to St Petrr more than the rest seeing the same words were spoken to them by Christ This might be a sufficient Answer to the objection of the Romish Church But because they use these words yet further to give power to all their Priests to absolve from all sinnes even the most secret and to binde and loose the soules and consciences at their pleasure I intreat you seriously to consider the occasion of this passage to see how little reason they have or rather the great wrong they doe in establishing a doctrine of so great importance on these words for these are the words the Bishops use at the consecration of Priests imposing their hands and saying Receive the holy Spirit all that yee binde on earth shall be bound in heaven and all that yee loose on earth shall be loosed in heaven Jesus preaching to his Disciples of the order that ought to be kept in brotherly correction saith Mat. 18.16 Mat. 18.16 If thy brother trespasse against thee goe and tell him his fault betwixt him and thee alone if he shall heare thee thou hast gained thy brother but if he will not heare thee take with thee two or three more that out of the mouth of two or three Witnesses every word shall be established and if he shall neglect to heare them tell it unto the Church but if he neglect to heare the Church let him be unto thee as an heathen man and a publican verily I say unto you that whatsoever yee binde on earth shall be bound in heaven and whatsoever yee shall loose on earth shall be loosed in heaven Thence every man may cleerly see that our Saviour speaks of the exterior and publique sinnes of our neighbour which are knowne not of secret sinnes and to keep the order of charitie and not dishonour him his will is that when thou shalt know it thou reprove him secretly between thee and him alone but if he continue still take with thee two or three Witnesses to reprove him in their presence and if for all that he continue in his sin and obstinacy accuse him to the Congregation and company of the faithfull that he may receive correction and if he doth not humble and submit himselfe let him be excommunicate and thrust out of the Congregation and thereupon he assureth the Pastours of his Church in the person of his Disciples that whatsoever they shall binde or loose on earth being understood with this order of charitie shall be bound or loosed in heaven that is whomsoever they shall bind with the bands and sentence of excommunication shall be bound in heaven and the sentence shall be confirmed and ratified in heaven by God and he whom they shall thrust out of the Church and Congregation shall be esteemed of us as thrust out in heaven Is there any man in the world that can justly contradict the literall sence of these words and who seeth not that this hath been out of all doubt the true meaning of the Son of God To what purpose then doe they apply that which was spoken of a particular case and of exteriour and knowne sinnes to all the interiour hidden and secret sinnes of the heart and to what end doe they enlarge the power of the Minister which is limited in this case over all manner of persons subjects and States but the ambition to command maketh arrowes or rather Charcoale of all wood to defile it selfe and all its followers See here another objection of the same mettle with the former Our Saviour Joh. 21.15 saith to St Peter twice Joh. 21.15 feed my Lambes and once feed my sheepe and by consequence he hath established him universall Pastour over all Christians I marvell much that the Doctors of the Romish Church should take pleasure to forge such bad consequences for I beleeve they know well enough that Terminus indefinitus aequivalet particulari non universali that an indefinite proposition is equivalent to a particular and not to an universall or generall Wee might say that Christ in those words did not recommend all his sheep to Peter nor give him power over them all and let us grant notwithstanding that St Peter had charge to feed all the sheep and lambs of the Lords flocke and commission to preach the Gospell unto them and feed them with the doctrine of life and salvation The same Commission and power was also given by Jesus Christ to all the Apostles Mark i6 15 Mat. 28.19 when he said to them in Mark. 16.15 Goe yee to all the world and Preach the Gospell to every creature and Mat. 28.19 Goe and teach all Nations for so ought the word feed to be understood namely to feed with doctrine and to teach so it is not said that primacy and superioritie is attributed to them but onely a Commission and charge given to preach the Gospel every where and teach all men to beleeve Further I answer that although this passage were understood of the power and authoritie it being an indefinite proposition to wit my sheep all the sheep cannot be understood here but onely those which Christ would especially commit to his guard and put under his government to wit the Churches which he was to found and governe A King sending a Nobleman to be Governour of a Province or Citie if perchance he say
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
did the same what then Will we be wiser than Jesus Christ and his Apostles the people in those dayes was more rude and lesse capable of mysteries than now adayes for they were but newly come out of Paganisme or Judaisme CHAP. XXII Of Auricular Confession THis point of Auricular Confession is also for the present holden to be of greater importance in the Church of Rome than the Masse and there is no vertue nor any other duty so much recommended at this day as a full and faithfull confession of all sins and even a generall confession of the whole life In a word all the perfection and excellency of all Christian doctrine at this day in the Romish Church aimeth at that point and although ye should give all your goods to the poore Concil Trident. Tolet. Lest Bonac and others and were the best man in the world and indued with all the excellent parts of bounty and vertue yet if ye confesse not often and exactly all your sins great and small all the adherent circumstances which aggravate the same and tell faithfully and punctually the number all the rest is nothing and without that say they it is impossible to be saved or please God in any fashion for those who have the occasion and commodity to do the same after they have sinned To prove this doctrine which is an Article of Faith in the Church of Rome they produce no passage of the Scripture that hath either force or reason for to alledge that of S. James Iam. 5.16 ch 5.16 Confesse your faults one to another and pray one for another that ye may be healed is without sence or reason because that which is subjoyned and pray one for another sheweth clearly that as S. James recommendeth not prayer onely to the Priests so he commandeth none to confesse their faults to the Priests alone For as he speaketh of a reciprocall prayer and mutual assistance so speaketh he of a mutuall confession betwixt particulars after quarrels and offences as the Cardinall Caietan confesseth and acknowledgeth well in his Commentary in this Epistle it is not there spoken saith he of a sacramentall confession as appeareth because he saith Confesse one to another Now the sacramentall confession is not made one to another but to the Priests onely but it is spoken of the confessions by which we mutually confesse our selves to be sinners that they may pray for us and of the confession of faults which are done by one another to be mutually appeased and reconciled but there is no appearance that S. James speaketh here of Auricular Confession neither of confession to the Priests alone And although it were true that S. James did speak here of the confession to Priests it will not follow that he spake of Auricular confession for there is great difference and as it is very necessarie to salvation to confesse all our sins to God and profitable to confesse our sins publiquely also and before men in token of repentance and griefe and to edifie our neighbours so none can denie that it is both profitable and good to confesse our sins to the Priest not for any obligation they have to do it there being no commandment or Word of God but to discharge his conscience and seek remedie for his imperfections consolation in his infirmitie and counsell in the ordering of his life And howsoever the Priest may minister matter of comfort to a penitent and afflicted soul upon the assurance he may give him that his sins be forgiven him if he be truly penitent have a true faith in Christ notwithstanding he ought not presume to give a formall absolution but onely declarative or else deprecative nor think to pardon sins as do the Priests of the Romish Church there being none but God alone that can pardon sins Mark 2.7 as Mark. 2.7 but onely assure and declare thar if there be true faith and repentance there sins are remitted or pray to God that he will remit them And as for that which was said to the Apostles by our Saviour That whatsoever they should bind on earth should be bound in heaven and whatsoever they should loose on earth should be loosed in heaven It is clear from the consideration of the whole passage that it is onely understood of the exteriour power of excommunication which we ought to acknowledge in the Church not of the power to absolve from interiour and secret sins for see the passage which I exhort the Reader diligently to consider Mat. 18.15 c. If thy brother trespasse against thee go and tell him his fault betwixt thee and him alone if he shall hear thee thou hast gained thy brother But if he will not hear thee then take with thee two or three more that out of the mouthes of two or three witnesses every word may be established and if he shall neglect to hear them tell it unto the Church and if he neglect to hear the Church let him be unto thee as a heathen man and a Publican Verily I say unto you that whatsoever ye shall bind on earth shall be bound in heaven and whatsoever ye shall loose on earth shall be loosed in heaven Thereby it is evident that Christ meant onely to speak of the band of excommunication and ejection out of the Church and that all that the Apostles should bind on earth with the bands of excommunication should be thought and esteemed bound in heaven and before God and that which they should loose and absolve on earth restoring and reconciling them to the bosome of the Church should be holden absolved and restored before God and might partake in the prayers of the faithfull Neverthelesse many Priests in the Church of Rome holding themselves successours of the Apostles in that beleeve that from those words they have power given them to absolve from all sins indifferently without any reservation seeing that even the same words are said to them at their consecration But the Bishops give their glosses and exceptions upon and say that it is to them it belongeth being properly and especially the true successours of the Apostles and the Priests but by commission which they can amplifie and diminish at their pleasure in the absolution of sin limiting their power in certain causes and reserving others to themselves forbidding the Priests who are under their jurisdiction to absolve them and the Pope who tearmeth himself Bishop of Bishops and attributeth the whole and absolute power of the Church to himself clippeth the authoritie of the Bishops in this using them as they use the Priests forbidding they should give absolution for every thing but reserve certain causes to himselfe wherein he forbid them to meddle and as the Priests murmure against the Bishops for that so do the Bishops against the Pope beleeving no sin nor case whatsoever to be exempted from their jurisdiction according to the words of Christ and thus do they agree among themselves on the explication of those
words of God even in the matter of the Sacraments But the Pope doth not onely extend those words unto internall and externall sins but perswading himself that it was especially said to him All that thou shalt bind on earth shall be bound in heaven and all that thou shalt loose on earth shall be loosed He taketh upon him to loose the bands of oaths loose and exempt Subjects from the subjection and fidelity they owe to their natural Princes and children from the obedience they owe to their fathers and mothers when they become Religious in any Monasterie by the same authoritie they loose marriage lawfully contracted if it be found that the husband and the wife together have presented a child to be baptized or be allied by the confirmation and so it seemeth that the Scripture is onely alledged by the Papists to uphold and maintain the power of the Pope Now what ever is the controversie among them for this passage it sufficeth that it manifestly appeareth through the whole Scripture that Christ did never command Auricular Confession but repentance and amendment and that the Apostles did neither command nor practise it which if they had done it would questionlesse have been mentioned in the Scripture in some places of their writings or in the History of the Acts of the Apostles and if the confession were of such importance as they would have it in the Romish Church the Apostles doubtlesse should have preached it and even practised it often amongst them confessing one to another For all the Doctors confesse that they might commit if not mortall yet veniall sins and when they did declare the faith to the faithfull they would also have preached the sincere confession of their sins and taught them the true manner of the same and even to make generall confessions as they had preached the practise and exercise of other vertues which not being found in any part we must conclude that in their time confession was not in use and that it is an humane invention proceeding neither from Christ nor his Apostles but instituted established and maintained by the Clergie for the great temporall profit they draw from it I say moreover in the time of the primitive Church Auricular confession was not in use and was neither thought an obligation nor command nor of such importance as it is at this present 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
might ask who those Cardinals be whom they call Princes of the Church and upon whom the Church is said to rest and move as a doore on the hinges for from the word Cardine is Cardinall taken and it is known to every man that some of them are simple Priests others Bishops and others neither Priests nor Bishops but ordinarily great Lords and Princes to whom that dignitie is given for the greatnesse of their family the most part of them being very rich and abounding in wealth and pleasures who represent neverthelesse as they say the Apostles and disciples of Jesus Christ although the difference be as great betwixt the Cardinals and the Disciples as betwixt day and night and a great Chaos between those conditions and neverthelesse these are the guides and leaders of the flock of Christ the Counsellours of the universall Pastor and the onely men can give a Pastor to the Church But consider I pray you what prejudice it is to Princes and Kingdoms hereby the Popes labouring to perpetuate that Primacy within the families and confines of Italy make of purpose a great number of Italians Cardinals for one of other countreys and I am full perswaded if there be sixtie Cardinals there are ever more than fourtie of them Italians and it may be three or foure of every other Nations and when the Pope is dead there being but 16. or 17. dayes purposely to conveene and make a new election there are none but the Cardinals in Italy can be present so it is not to be marvelled if the Pope who is now adayes created is ever an Italian it being impossible to other Cardinals who are imploied in their charges or about their Princes to be present in time their number being even too small to contradict or carrie it although they were there But I would willingly ask who hath made Italy dearer to God than other Kingdoms and Nations to carry this priviledge and to give and impose a Law upon all other Christians of the world Was Christ Jesus and St. Peter born in Italy they were born and issued from Judea ought Italy which is but a small peece of ground to give Laws to the whole world and to bring all other Christians under their yoke Is it a Nation of greater worth then is France Spaine Germany or other Kingdoms greater and richer more powerfull and renowned than she is to bring them also under her Empire if the Head of the Church ought to be created by election to make the election just equitable and lawfull all Kingdoms should be advertised of the day of the election that they may have time to come or send their deputies thither Let them have equalitie of voice as many and no more of Italy than of France or Spaine let Italy although but little hold the place of a Kingdom and have as many voices if they will as a greater and more powerfull Kingdom that might be suffered and it is all the favour it could pretend let the election be made at Rome and let the Pope live there if he list this might be born with providing all the Christian Kingdoms might have time to send their deputies and be received with equalitie of voice and suffrage so he who should be chosen in this manner might more lawfully be esteemed head of the Church if not by divine at least by humane right and Ecclesiastical policie and Christians having after this manner contributed and consented to his election might have some reason to acknowledge him for superiour and obey him But to be elected as he is now adayes although in all times there had been a head in the Church he who is elected after this manner cannot be justly and lawfully esteemed for such a one for the election is altogether unjust and consequently invalid and therefore none are bound to obey him I speak even according to the Laws of the Romish Church supposing also that Jesus Christ had had intention to leave another Head than himself to the Church on earth I marvell that Kings and Princes who have so great power and so wise Counsell neer them should so suffer this great injustice to be done to all Christians that depend on their Authority and take no order with it are there not as wise men and capable to govern the Church in their Dominions as in Italy Is it necessary that it be continually governed at this day by an Italian and that all the Congregations and orders of the Romish Church be also governed by men whom the Pope laboureth by his policy to have ever of his Nation to reign and maintain himself with more full power Those whom this doth concern know sufficiently what I mind to say And must all the goods and almes of Christians serve onely to augment and inrich all the families of Italy one after another and that strangers can never pretend any part in that wherein they have as much interest as the others and the materials of which they furnish at their proper charge and to the great oppression of the people which might be much eased if those innumerable summes of gold which go every yeer out of their Dominions to maintain the dissolutenesse and excesse of the Pope and his Court did remain within the countrey or were converted to the use of the Kings and Princes nor is it without cause that the Italians mock other Popish Nations for suffering themselves to be so gulled by them and truly they have good reason Let those who have the authoritie and power in their hands look to it if they please I speak this even according to the maximes of the Romish Church and their worldly policie but this is not the greatest evil nor the thing I intend most in this discourse By this it may be seen how the Pope of Rome abuseth the bountie of Princes and Christians to maintain himself in his authoritie and howsoever S. Peter and the other Apostles were subject to Princes he himself in his 1 Epist 2 Chap. 13 verse exhorting Christians to all dutifull obedience 1 Pet. 2.13 and especially that obedience and subjection that is due to Kings and Princes Notwithstanding the Pope at this day saith that he is exempted from all spirituall and temporall Laws and jurisdiction thinking he holdeth of none but himself on earth labouring to usurpe the same authoritie over Kings and Princes that the Son of God had and applying to himself that of our Saviour Mat. 28.18 Matth. 28.18 All power is given to me in heaven and earth but with this difference that although Christ had the authority yet he made no use of it but ever submitted himself to Princes and Kings of the earth and the Pope having not this power usurpeth it neverthelesse so farre as he can Thence cometh it to passe that he would bring under his authoritie and Dominions Kings and Princes and pretendeth them all to be subject and tributarie to his power not onely in spirituall but even in
to my choice and will besides the Medails and Benedictions which I might have another way to distribute to whom I would And I may truly say this of St. Paul 1 Cor. 13. in this point and others 1 Cor. 13. When I was a child I spake as a child I understood as a child I thought as a child but when I became a man I put away childishnesse For I confesse to my confusion now that I was very superstitious towards those Indulgences and did make use of them very often as well for my self as for others and I did it so much the more willingly to others that howsoever I took never any monies nor made ever any temporall profit of them Neverthelesse I did perceive it was a strong mean to me to draw people after me and render them more affectionate to the doctrine which I would preach to them and I know by long experience there is almost nothing more efficacious to allure the people especially the simpler sort to do any thing they desire than the distribution of Indulgences And at what time the Popes did bethink themselves to make the people beleeve that by those Indulgences one might be delivered from the fire of Purgatory and free others also they found that doctrine to be exceeding profitable as well to fill their coffers with money at the Jubilees which were termed the Popes harvest as to leavie strong Armies of Souldiers to defend their estates and Territories and make warre against their enemies So that by the means of those Indulgences they have often got many Millions and leavied numberlesse armies of Christians which they sent out of their own countreys to barbarous and remote countreys where the most part lost both their lives and estates and that which in the beginning was onely done against the Turks as enemies of the Christian faith but especially great enemies of the wealth and revenues of the Bishop of Rome who can pretend nothing where there is no Christians was afterwards practised even against Christians for particular quarrels of the Pope often injust and passionate Now for that mystery of the Indulgences it is to seek the darknesse at noon day to think to find them proved and authorised by the holy Scriptures and I could never see any passage taken out of the old or new Testament that made any wayes for them The onely place they think to be strongest is that in St. Matth. 18.18 which serveth to prove all things Matth. 18.18 and on which the authority of the Popes is especially grounded the words are All that ye shall bind on earth shall be bound in heaven c. which they extend even to the things under the earth to Purgatory to wit which they say is under the earth But this passage hath been sufficiently explained in the precedent Chapters of Auricular Confession and of the Primacie of St. Peter without staying any more upon it to which places I remit the Reader without further answer to shun prolixitie Onely telling them here that according to the letter of this passage if it should be understood as they will have it the full power of Indulgences should be given to all the Pastors who call themselves successours of the Apostles in their office and ministry but the Pope who cannot endure so many corrivals in his authoritie hath divided this power betwixt himself the Cardinals and the Bishops but very unequally So that the Bishops may give Indulgences but for fourty yeers the Cardinals for an hundred and he onely ample and full ones and for all the time and yeers a soul must be in Purgatory for its sin Notwithstanding they give them not continually full but sometime limiteth them to fourty yeers sometimes to an hundred and sometimes to a thousand as in the Treasure of Indulgences of St. Francis girdle there is an Item that hath for every day from the nativity of our Lady there are 800. sixtie and two thousand yeers and an hundred dayes of Indulgences and the remission of the third part of them this is certainly a long time and behold a fair Indulgence for all the time from the creation of the world to this time is nothing in comparison with this it being not six thousand yeers and here above eight hundred thousand and yet this is not the greatest besides the full ones for sometimes he gives Indulgence and pardon for eighteen or twenty thousand and some hundreds of yeers and so many fourty and odde dayes there wanteth nothing but some houres and minutes This Theology is not to be found explained in S. Augustine nor Athanasius nor others of the Ancients for it was not in use then yet many find and large Commentaries are to be seen amongst the Moderns to clear all the mysteries of those thousand yeers fourty dayes and the third part of sins but after reading them again and again and often times I could never understand any thing in it for the height and profoundnesse of the matter Now the thing that moved me to despise them and maketh all men of understanding in the Church of Rome vilifie them is that nothing of this is found taught by Christ nor practised by his Apostles and I marvell much if it was of divine institution they did not use it to the weale and profit of poore Christians which lived in their time and that they did not apply to them by Indulgences besides the merits of Christ the merits of Moses Abel Joseph Jacob and John the Baptist S. Stephen and of all just and holy men to deliver them all quickly out of the fire of Purgatory or hinder them from going thither and that when they did preach or passed through Cities they gave them not besides their benedictions a number of Indulgences as the Pope and the Bishops do now a dayes in visiting their Churches for they wanted not charity for the good and prompt happinesse of Christians and we may well say if that doctrine be true that the Christians of our times are more beloved of God and more fortunate than were they of the Apostles times and of the ages past for that Treasure of Indulgences whereof there was no mention made in their time is very liberally opened at this day and the Indulgences which at their first institution were but seldome given and onely for fourty or few yeers and at great solemnities as at the consecration of a Pope or a Bishop at the dedication of some mother Church or some like occasion are now almost ever given full and that to them indifferently who will honour the Pope so much as to ask them they make also great catalogues and Items of all sorts either in favour of the canonization of some new Saint or some Embassador or Prince or some such like occasion And if a young Gentleman go to Rome and have a desire to bring some thing to his Countrey that costeth not much whereby he may oblige his friends at his return if after he hath