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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	christian_a	considerable_a	great_a	42	3	2.1254	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89922	The Christian and Catholike veritie; or, The reasons and manner of the conversion of Francis de Neville; formerly a Capuchin, preacher, the Popes missionary, and superiour in sundry covents of the same order. A treatise very usefull for all Christians, and especially for such as are popishly affected, or not fully setled in their beliefe; and for the further confirmation of the faithfull. Wherein many secrets of the Romish clergy, heretofore unrevealed, are discovered. Dedicated by the author to the high court of Parliament now assembled, 1642. See the contents at the next page.	Neville, Francis de.; England and Wales. Parliament.	1642 (1642)	Wing N502; Thomason E144_15; ESTC R11352	153,461	187

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

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

assistance and protection these congregations and fraternities being often erected in emulation one of another and alwayes to the utilitie of the Clergie which can well make profit thereof But as all things have their time so have the Saints had theirs in estimation honour in the Romish Church and the Apostles and auncient Martyrs whom they had in great veneration and esteeme in old time at this time have lost almost all their credit among them there being few that pray in private especially to St John the Baptist St Matthew St Luke St Peter and St Paul and others of the most renowned among the Saints and for the holy Patriarchs of the old Testament as Abraham Isaac Jacob Job and David whose faith and vertue are recommended by the holy Scriptures which giveth us a most sure testimony of their beatitude and sanctitie and of whom Christ and his Apostles have spoken so much good have never had the happinesse for any thing that can be perceived to have been in veneration and honour in the Romish Church nor had never any candles offered them but they especially which have had much honour and reputation amongst them have been and are yet some new Saints canonized by the Pope alone without any other certaine revelation and testimony of the Word of God and to them doe they pray and honour them more than all the Apostles of Christ Jesus together and all the Patriarchs that ever were as if they had not so much power and credit with God and were not so great Saints in Paradise as those which are canonized by the Pope But I would willingly demand how the Pope can assure us of the felicitie of another being not certaine of his owne and some Pope is said to have canonized Saints whom they of the Romish Church thinke damned for his execrable life and death and he may have canonized a man who is now in hell Notwithstanding such is the abuse that they whom the Pope hath declared Saints are in greater estimation than those of whose sanctitie we are assured by the holy Scripture and that man would be derided now who should say St Abraham St Isaac St Jacob pray for me or set their portraicts or images in the Churches to be adored or erect some fraternitie or congregation in honour of them But all the devotion a la mode is onely towards some Saints of a new stamp the virgin Mary who alone hath more Masses prayers Chappels and fraternities erected in her honour than all the persons of the most holy Trinitie have together and for one Masse one Congregation or prayer to the holy Trinitie there are an hundred to the Virgin Mary to whom they pray oftner without all comparison than to God giving her more honour than God which certainly is a great offence not onely to God but also to her who questionlesse abhorreth and detesteth all those honours which shee knoweth to be due not to her but to her God shee having no other honour nor consolation than to see her God and Son honoured 1 Tim. 6.16 to whom alone all honour and glory doth appertaine as witnesseth the Apostle Paul And neverthelesse it is the trade and custome of the Romish Church never almost to pray to God but to the Virgin Mary to make no more vowes to God but to the Virgin and the Pater-noster which is the prayer the Son of God taught us to pray when wee are to pray is little in use for the present but onely prayers to the Virgin and to Saints and on the beads for one Pater-noster there be alwayes ten Avemaria's and when the Bell touleth in the morning at noone or at night there is no prayer said to God but to the virgin Mary and the Preachers at their Sermons say never the Pater-noster but the Ave maria and the sancta and he who in place of Ave maria should say the Pater-noster and for praying to the virgin Mary should pray to God and say the Lords Prayer would be reprehended and censured as having a bad opinion of the faith Now what is all this I pray you but errour superstition and Idolatry and to give greater honour and glory to the Saints than to God to the creatures than to the creatour and have the virgin Mary and the Saints in greater estimation than our Lord Jesus himselfe our perfect Mediatour Advocate and Intercessour so established for us by the testimony of the Scriptures to reconcile us to God to entercede for us with God and appease God his Father for us And what is all this I pray you but to make void the will of God to follow the inventions of men and to expose themselves to the condemnation pronounced from Gods owne mouth against that in St Mat. 15.3 and in an number of other places Mat. 15.3 Now for the adoration the Romish Church giveth to Saints and Images although it may be the most understanding and learned of that Church adore them not as God and that by the distinction of adoration of Dulia and Hyperdulia they thinke to exempt themselves from Idolatry or if they were content to keepe their pictures in their houses as they doe those of the Caesars or other excellent personages without exhibiting to them any religious adoration that might be tolerated but exposing those images to the people and setting them in the Churches to be adored they are the causes at least the people commit Idolatry towards Saints and Images for they adore the Saints and pray to them and speak to Images as to God demand health and remedy from the Saints and Images as from God and if the Images be onely drawne on Tables they make not so much account of them but if they be in Bosse and well made they speake to them as if they were alive and carry themselves altogether towards them as did the Idolaters towards their Idolls See what is said in the Booke of Wisdome which is holden to be Canonicall among them and judge you if all doth not agree to the most part of people in that Church Sap. 13.15 In the thirteenth Chapter verse fifteenth it is said speaking of Idolls and the Images of the Gods He will make a convenient habitation for it set it in a wall and make it fast with Iron for he provideth for it that it may not fall knowing that it is unable to helpe it selfe for it is an Image and hath need of helpe Then maketh he his Prayers for his goods his wife and children and is not ashamed to speak to that which hath no life for health he calleth upon that which is weake for life prayeth to that which is dead for ayde humbly beseecheth that which hath least means to helpe and for a good journey he asketh of that which cannot set a foot forward and for gaining and getting and or good successe at his hands asketh abilitie to doe of him that is most unable to doe any thing Sap. 14.1

must acknowledge any miracles this may be said to be one wrought by God towards me rather than those of the Romish Church If we must acknowledge any miracles in our ages the marvellous deliverance of this Kingdom in the dayes of Queen Elizabeth in the yeer 1588 when the Pope having shared in half with the King of Spaine to make up that Navie which they tearmed Invincible to seize on this State all their enterprises were brought to confusion without doing an exploit and that more by storms and Armes from Heaven than by those of men this should be called a Miracle And the discoverie of that damnable Powder-plot to King James in his time being the yeer 1605. wherein the Enemies of the truth thought to destroy all the glory and Nobles of this Kingdome in a moment may be called a Miracle And the victory obtained 1639 by the Hollanders against the Spaniards on these Coasts where nine or ten small Ships caused such terrour and confusion and were the occasion of the utter wine to a terrible and espouventable Navy consisting at least of threescore and ten saile of strong Ships well armed and brought all their unjust designes to naught this might be held a Miracle And if we must acknowledge Miracles the discovery of the conspiracy and confusion projected the last Spring the yeare 1641. against the tranquillity and repose of those Kingdomes ought to be holden for a Miracle And the agreement so quickly made betwixt the two Kingdomes of England and Scotland which the last yeare 1640. some hellish firebrands and agents of the spirit of discord would have set on fire the one against the other to bring this whole State to confusion and ruine which God hath turned to the confusion of the Authors and good of his people this may be said to be a remarkable Miracle And if we must cry out Miracles that which is fallen out this present moneth of October at the writing of this in Scotland where divers of the greatest of the Nobility were neare to be massacred whereby the Enemies of peace thought yet againe to bring this State into confusion if God by his ordinary goodnesse had not shewed himselfe at this time againe the God and protectour of his people ought to be esteemed a Miracle And if all miraculous deliverances which have been wrought by the bounty and mercy of God in this Island since it received the faith and puritie of the Word of God had falne out in Spaine or in some other place under the Popes Jurisdiction they would have esteemed them as great Miracles as the deliverance of the Israelites out of the captivitie of Egypt under the leading of Moses or Josuahs victories by his battels or Sampsons with the Jaw-bone of an Asse over the Philistims or Davids over Goliah or Judith over Holophernes and the like and they would write and publish them as evident miracles It is true also and we ought to acknowledge Gods power doth clearly appeare therein and we must not beleeve that those deliverances are fallen out by accident chance but confesse that the bountie of God would therein shew the care and affection he had for the conservation protection of this his poore people whom it seemeth he hath chosen and held in these ages for his peculiar heritage among all Kingdomes And I marvell the enemies of the truth and of this State open not their eyes to see those so marveilous protections and that they have hardned themselves so often against the manifest hand of God But this sufficeth if those of the Romish Church have no stronger proofes to maintaine their invocation of Saints than the miracles wherewith their Books are stuffed that will serve to deceive the simple but men of understanding wil not be satisfied with that and I thinke it is out of question better to addresse our selves to God through Jesus Christ who is our onely sure Mediator as he commandeth us and as the Apostles have done themselves and taught us to doe than to interpose all the Saints as the Romish Church telleth us without any word of God nay contrary to the word of God which condemneth with Anathema those who shall preach to us or teach us any other wayes besides that which hath been preached to us by Christ and his Apostles CHAP. XX. Of the holy Sacrament of the Lords Supper and the Communion under both kindes I Have ever had those words of St Paul in great estimation by which he forbiddeth us to be wiser than we ought Rom. 13.3 Let no man saith he thinke of himselfe more highly than he ought to thinke but to thinke soberly And I have often marveiled that the Romish Church bragging that shee accomplisheth the Counsells of Christ which shee holdeth for works of supererogation and wherefore shee thinketh God much obliged to her despise in the meane time the commandements of our Saviour and alienate her selfe so far from his institution and intention For my part I beleeve the excellency and perfection of a good Christian of perfect faith and of the true Church doth consist in approaching as neere as may be to the intention and institution of Christ and in indeavouring to do as he hath done and as it hath been his will to shew us and in so far as we can conforme our selves to his actions especially in the reception and administration of the Sacraments for he is come to be our Master and being the infallible Wisdome he hath done and taught us all was needfull The Romish Church findeth fault with the Eucharist for being called the Sacrament of the Supper and calleth it the Sacrament of the Altar Now it is certaine that our Saviour instituted this Sacrament immediately after Supper wherefore it may justly be called the Sacrament of the Supper as it was for a long time in the Church of Rome Even to this present they call it the day of its institution the fifth feria in the Lords Supper Feria quinta in coena Domini and that notable Bull wherein are excommunicated and delivered to the power of the Devill all the Princes Parliaments and Courts of Justice yea and the most part of Christians in the world and which is read so solemnly every yeare at Rome on thursday of the holy weeke is called the Bull in the Lords Supper Bulla in coena Domini and when Christ instituted that holy Sacrament it is certaine that was not on an Altar but on the same Table whereon he had supped and none of the Evangelists make mention here of an Altar so there is no reason it should be called the Sacrament of the Altar but the Sacrament of the Supper or if you will of the Lords Table or of the Communion or of the Eucharist which words agree all with the institution of our Saviour but not that of the Altar The greatest controversie in this mystery is not concerning the name but the body of Christ which the Romanists thinks they receive substantially

in Christ Jesus If no condemnation then there is neither eternall nor temporall fire And our Saviour saith Ioh. 5.24 Joh. 5.29 He that heareth my word and beleeveth in him that sent me hath eternall life and shall not come into condemnation but is passed from death to life He saith not from death to Purgatory but to life eternall You may see as I suppose the negative of Purgatory which we are not obliged to do more cleerly proved than its affirmative which the Church of Rome should not maintain without evident Scripture But this is not all for you shall see more yet In the book of Wisdom 4.7 which they hold to be Canonicall Wis 4.7 Though the righteous be prevented with death yet shall he be in rest He sendeth not him to Purgatory there to be punished and tormented as doth the Pope of Rome that he may have occasion to imploy his Indulgences and the prayers of the Clergie And Revel 2.10 Continue faithfull unto the end Revel 2.10 14.13 and I will give thee the crown of life And in the 14.13 Blessed are the dead which die in the Lord from henceforth yea saith the Spirit for they rest from their labours and their works follow them Is that to rest from their labours to enter into flaming fire which is of the same nature with that of the damned Is that to rest from their labours to be burnt for an hundred or it may be for a thousand yeers For if they be seven yeers for one mortall sin as they tearme it they must be very just who are there for fewer than an hundred yeers for there are but few which commit not many sins in a yeer and some men above five hundred and if they die in the faith and have repented those are they of which S. John speaketh saying Blessed are the dead which die in the Lord and therefore it is not true of them that they rest from their labours if they go to Purgatory but rather that they enter into new labours and torments incomparably greater and more insupportable the least quarter of an houre than all the torments of this life so to establish and maintain Purgatory they must renounce the holy Scriptures and the Word of God And in Ecclesiasticus which they hold also to be Canonicall Ecles 22.11 it is said 22.11 Make not much weeping for the dead for he is at rest Seven dayes do men mourn for him that is dead If he be in Purgatory and in the fire and flames is he in repose and have not men reason to mourn and bewail them more than seven dayes Finally if there is a Purgatory all those passages will be found false but all those passages being true the doctrine of Purgatory is false and lying And as for the ease which the souls in Purgatory are said to receive by the prayers of the living Eccles 9.5 6. it is said in Eccles chap. 9.5 6. The dead know not any thing neither have they a portion for ever in any thing that is done under the Sun If they have no portion in the works of this age then all the merits and prayers which are applyed to them by the Pope and his Clergie and by men profit them nothing Judge now I beseech you if those passages and an infinite number of the like which I might alledge are not cleer against the doctrine of Purgatory and notwithstanding of all that they will establish it in the Church of Rome upon some very obscure passages labouring to strike terrour in the hearts of the living telling them that Christ hath not satisfied abundantly nor efficaciously that his passion hath not been of vertue sufficient to save us which is properly to say that it hath not had force and sufficiency enough to redeeme us and satisfie the wrath of his Father for our sins which is a doctrine repugnant to the infinite merits of Christ and to the love which he hath carried to mankind and to his word also but moreover that we must satisfie by our own proper works and sufferings either in this or the other world and do say they as S. Paul teacheth us by those words Coloss 1.24 I reioyce in my sufferings for you Colos 1.24 and fill up that which is behind of the afflictions of Christ in my flesh for his bodies sake which is the Church whereof I am made a Minister There do they conclude that there is something remaining besides the passion of Christ which we must perfect our selves by our own sufferings and so that there is something wanting in the passion of Christ and some defect and imperfection which we must accomplish for though they use not those tearmes yet that is the true sence of their doctrine But they should consider that St. Paul calleth the over-plus of the afflictions of Christ the tribulations and sufferings of the faithfull in which our Saviour suffereth yet every day as in his members reputing their afflictions his and of his own members And in that which S. Paul said that he suffered for the Church whereof he was a Minister it is not to say for her redemption reconciliation or satisfaction but for her edification as he saith in another place that he indured all things for the elects sake that they may also obtain the salvation which is in Christ with eternall glory 2 Tim. 2.10 2 Tim. 2.10 Now we must not imagine there was any thing wanting to the passion of our Saviour to satisfie abundantly and efficaciously for all men and all their sins to the justice of God his Father or that all that we can contribute of ours doth render it more perfect and powerfull it is blasphemie to beleeve it and out of all doubt it is to wrong the infinite merits of the blood of the Son of God One drop whereof was capable to redeeme perfectly an hundred thousand worlds if there were so many and satisfie abundantly and perfectly for all sins and the crime and punishment of them and blessed is he who putteth his whole trust and confidence in the passion of Christ and on the contrary he is accursed from Gods own mouth who putteth his confidence in man and in his wayes and works for he shall undoubtedly be confounded Notwithstanding of this the Church of Rome saith that Christ by his death and passion hath not fully and perfectly satisfied for the sins of men but only for a part of them the crime to wit and not for the punishment and that we ought to make satisfaction in this life or after our death in Purgatory either by our selves or by the satisfaction of good men who apply their good works to us and because Church-men did beleeve that they should be esteemed those godly men and that people would run to them rather than to others to beg their help and so that it was an open gate to them and an occasion of great profit this is the cause wherefore