the Sacraments and the bounty of God yet no man will judge them so pernicious and of so dangerous consequence that they ought to be abstained from and the Popes prohibition is grounded upon a too frivolous weak and ridiculous reason to have any weight or authoritie in the judgements of the wiser Neither is there any who doe not sufficiently see it to be meerly a humane and a politique invention to conserve a false doctrine and an usurped jurisdiction if he will but strictly remarke it as God hath given mee grace to doe CHAP. V. Of Traditions and that they ought not to be taken for Iudge or Rule of our Faith THe Romish Church finding her selfe but weakly sustained by the Scriptures and not being able to maintaine her doctrine by the written Word of God hath be thought of an unwritten word called Tradition making it of the same power with the holy Scriptures and is therefore called Divine Tradition and Apostolique and not humane which seemed to me a brave field to lay open all her fancies Now the rule and way of the Romish Church to know and declare those Apostolique Traditions is this When the beginning and originall of any doctrine or Ecclesiasticall ceremony is not knowne neither exactly by whom or in what yeare it was instituted since the time of Jesus Christ and his Apostles it is holden amongst them of Divine and Apostolique Tradition As for example because it is not certainly knowne who was the first that invented holy-water and imployed it in Baptisme and to other uses it is esteemed to come from Christ Jesus and his Apostles although it appeare sufficiently from the holy Scripture that Christ and his Apostles did never use that ceremony but onely baptized with pure and naturall water So because it is not knowne who it was that first did pray to the Saints that doctrine is said to be of Apostolique and divine Tradition and to come from Christ and his Apostles although it appeare not in any place of Scripture that ever any Apostle did pray to the Saints that were before them or recommended it to us but the contrary and so of the rest of their Traditions Is not this a fine rule and prety invention whereon to ground an infinite number of divine and Apostolique Traditions for Printing not being in use but within this two or three hundred yeares there were but few things written before that and that seldome to be left to posteritie and that which was written for the most part dyed and vanished by the death of the Author or shortly after for not being transcribed as it is with a great number of particular writings especially if they doe not concerne temporall things So that in so many ages an infinite number of things ceremonies doctrines and errors have been invented in the worship of God by the superstition vanitie and presumption of some particular men of which now it is impossible to know the originall and first Author either because it was never written by any or if it hath been written the writings have been lost if therefore all those things must be esteemed divine and Apostolique out of question there will be a numberles number of divine and Apostolique Traditions And upon these considerations I marveiled no more at the great number of Traditions that are in the Romish Church which I can assure you to be such that if they were all redacted to one volume it would assuredly be greater than all the books of the Bible for their number is almog infinite and not certainly known to this day the number yet not being perfect and hardly is there any generall Councells in which some one or more new ones are not discovered Those of the Romish Church who will not admit nor acknowledge the Scripture as Judge of faith strive neverthelesse to serve themselves with it the best they can to confirme their doctrine But I pray you with what reason in the point of Traditions To prove that the holy Scripture is not a sufficient rule of faith and that we must have recourse to a word not written which they call Tradition 1 Thes 2.15 they alledge this of St Paul Wherefore my Brethren be yee stedfast and hold fast the Traditions which yee have learned either by word or by our Epistle Thence they inferre that St Paul had preached many things to the Thessalonians which he had not written to them in his Letters and therefore wee must beleeve more things than those which are written We ingeniously confesse that the whole doctrine of salvation and that which St Paul might have preached to the Thessalonians is not in these two little Epistles and affirme that we must beleeve more things than those which are conteined in them but thence it will not follow that that which St Paul had preached to the Thessalonians of the necessitie of faith and salvation is not conteined in the Old and New Testament for there is great difference betwixt the two little Epistles to the Thessalonians and all the rest of the holy Scripture and the consequence is very bad as every one may judge Besides when St Paul saith Keep the Traditions it will no more follow that by this word Traditions an unwritten word ought necessarily to be understood and that besides the written word of God there is yet an unwritten word equall in authoritie to the other for by the word Tradition may be understood that which is given and left either by word or writing and not necessarily some word not written for the holy Scripture is also a tradition that is a doctrine which hath been left us And although wee should grant that St Paul had preached to the Thessalonians many things which are not written in the holy Scriptures and exhorted them to keepe them it will therefore not follow that he did exhort them to keep all those Traditions as necessary to salvation for there are none who will not confesse that St. Paul might have preached and said many things which were not absolutely necessary to salvation nor faith but onely convenient and helpfull as our Saviour did in his preaching and although our Saviour should give us charge to remember them all and keepe them he doth not therefore meane that wee should be equally obliged to keep them all and that wee should keep them otherwise and in another fashion than he gave them to us that is the Articles of faith as Articles of faith and necessary to salvation the Commandements as Commandements the examples and parables as such things essentiall to faith as essentiall the ceremony and things accidentall as such and it is a very bad consequence drawne by the Romish Church that because St Paul exhorteth the Thessalonians to keep the Traditions he commandeth us all to beleeve and keep them as pertaining to faith and of equall authoritie with the Scripture a word not written and Traditions meerly humane as divine Traditions and chiefly all the Traditions of the Romish
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
earnestly pray to him that it would please him to poure out upon their royall Majesties and their Princely Progenie upon your most Honorable Persons and this whole Land all the heavenly and earthly blessings that can wish Most Illustrious Assembly Your most humble and obedient Servant FRANCIS DE NEVILLE London this 28. of March 1642. Authoris Submissio SAcrosanctae Individuae Trinitatis Catholicae orthodoxae Ecclesiae authoritatis omnis sanae sincerae non praeoccupatae mentis judicio censurae haec quae scripta sunt hic subiecta sunto To the Reader FRiendly Reader if you finde any thing faulty and unpolisht in this Booke Know that the English tongue is strange to the Author to whom newly and as it were miraculously escaped out of Popish persecutions and strict imprisonment Tranquillitie and many other accommodations were wanting requisite for the perfection both of composition and impression yet neverthelesse if you understand French the Authors naturall Language may supply what is here defectuous and if it come againe to the Presse you shall have every thing more exact and perfect in the meane time be favourable in all and especially in some faults occasioned by the Printer such as are these following Errata quaedam PAge 15. v. 24. Bishops leg Doctors p. 43. in Tit. Spirit l. script p. 68. v. ult Infallible l. Insatiable AN HISTORICALL PRELVDE CONCERNING THE AVTHOR CHristian and courteous Reader there is nothing in the world made for it selfe but all for man and man for God who is the last end of all things and as the members of one body doe ayde and serve one another for the enjoying the priviledges and felicitie their nature is capable of so men being Members of the same body 1 Cor. 11.3 whereof Christ is the Head as St Paul saith ought to serve one another to bring themselves to God who is their last end and blessednesse It is that which moved the Apostles to Preach the Gospell through the world with so great travaile and paines It is that motive of charitie that moved St Paul and others to leave unto us the writings and doctrines which we have in the Canonicall Books It is onely this Consideration also that hath engaged mee to undertake this present Treatise wherein I onely intend to lead and conduct you to God If you walke straight to the paths of the true Church and faith I intreat you in reading this Treatise to give thankes and praises unto God with mee for the mercies and marvailous deliverances he hath wrought for mee in bringing me out of darknesse and from the shadows of death If you waver and be in doubt of the truth of the way you will finde here matter to assure and confirme you And if you be gone astray out of this way I hope reading this Discourse you shall be directed into it againe Especially if you be in the Romish Church it is to you chiefly I speake and for whom I write this hoping examples will be of greater power than words with you For friendly Reader I have been a long time even as you in the same blindnesse and doubtings you are in and because I was told that it behooved mee to beleeve without further enquiry and have onely the good faith as they say of the Colliar which is to referre himselfe to the faith of his Curate without further examination I assayed to doe the same bending my will that way but so soone as I began to have a little judgement J had a thousand combats in my minde in that blinde obedience which J could not see grounded upon any sure foundation J heard of an holy Scripture but J was almost twenty yeares old before J knew what it was J was permitted yea and recommended to reade and learne even by heart Virgil Cicero Homer and Plutarch all of them Pagan prophane Authors and proper to teach paganisme the Idolatry of the false gods no man desiring mee to reade or learne the holy Scriptures which the holy Ghost left to make us wise unto salvation and to instruct us in Christianitie and the worship of the true God as the Alphabet and rudiment of Christians Is not this a strange malice or blindnesse All that was spoken to mee in matter of faith was that it behooved mee to beleeve without further search and refer my selfe to the faith of our Teachers And what did J often say in my selfe If those who lead us be blinde or dissemble the truth through perversenesse or for other interests Mat. 15.14 the blind leading the blined both must fall into the ditch if our Leaders will goe to hell and be damned J shall then be as they referring my selfe to them J saw they were but men full of infirmities and imperfections as others that their words were words of men subject to deceit and lyes where J did finde nothing sure to settle a firme beliefe so that J did conclude in my selfe that faith being a certain knowledge and beliefe it could not be sure but upon a certaine and infallible foundation and so J concluded there was nothing but the Word of God alone and not the word of man that could assure us of true faith and of the way to salvation and that that Word of God being left to us in the holy Scriptures it was the dutie of every man to search and examine if the faith and doctrine preached were conformable to it and that no wise and judicious man should refer himselfe to another every one being to give an account for himselfe in the day of Gods Judgement and none received there to warrant and baile another This then moved mee to compare the doctrine of faith which was taught mee with that which Jesus Christ did preach and there J found so great difference in many points that it might be said to be altogether another doctrine than that of the Sonne of God Happy was it for mee J understood the Latine as my Mother tongue for J was above twentie yeares old before J durst reade or keepe by mee the Bible in the vulgar tongue under paine of greater Excommunication said they then is pronounced against one who should reade a Book of the Black Art or kill his father or mother and there is none but the Pope alone hath power to doe it or can give License Even so did J obtaine it by that means but this by the way They produced indeed for every thing the holy Scripture but for the most part in a meaning so far different from the truth that there is no error heresie nor dissolutnesse which may not be grounded and maintained in like manner upon and by the holy Scriptures J did heare them speake of Traditions and that we ought to submit our selves to the meaning and judgement of the Church but when J came to examine the Church and the infallibilitie of those Traditions J found that all was resolved in the judgement and head of the
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
called their Priests to confesse them even when they were neere to death but that they did prepare themselves for that passage by the meditation and reading of the holy Scriptures and often hearing and reciting of Psalmes And there were even many amongst them if that Author speaketh truth who were for ten or twelve yeares or more inclosed in little chambers of purpose and sequestred from all humane conversation without seeing or speaking to any and often dying alone If in those dayes the confession had been holden for a necessary Sacrament men would have judged that to be a diabolicall illusion and deceit as they would now doe in the Church of Rome if there were any found who to follow his private devotions should leave off the whole way and practise of confession I intreat the Reader in the Romish Church to consider this well and if he doubt I speake not the truth that he would take the paines to see those Books and ruminate the matter Now all that sheweth most cleerly as I suppose that the doctrine of Auricular confession holden to be of so great importance at this day in the Church of Rome is not a doctrine derived from Jesus Christ nor his Apostles nor yet practised by them nor used among the Saints and Christians of the first ages but a doctrine invented not long agoe by the Pope and the Clergie of Rome for the great temporall profits it bringeth to the Priests for of all the Sacraments of the Church there is none of so great worth to the Priests as that of the confession And although there be some who take no money in confessing that neverthelesse is onely to refuse a little fish for a big one and the gratifications they receive from their penitents especially of the female sex recompence fully all their paines those who use that trade and who are acquainted with their practises know well enough how profitable this mystery is to the Priests and it sufficeth to tell you that a man who can but handsomely handle the consciences and the spirituall of men can but easily dispose of all their temporallities and the gold and silver which is found with many confessours after their death and the abundance of all things during their life and so many sumptuous Monasteries newly erected in many Cities and so many costly ornaments and so great riches and wealth which are to be seene in many of them are for the most part the effects of the sole Auricular confession and it is thought that it is at this present at least as profitable to the Clergie as the doctrine of Purgatory or Invocation of Saints is or ever was this being even the Primum mobile which moveth all the rest And they who doe professe it and know the worth of it would not leave it off for any thing and therefore labour to maintaine it by all meanes whatsoever and that even in despite of the Bishops who would faine hinder the Fryars from using it thinking themselves sufficient and capable enough alone with their Priests to governe their flocks without those auxiliary troopes which the Pope sendeth them against their will and which take all the fat and flesh of the flocke whereof Christ hath given them the full charge but God so permit that having left the true doctrine of Christ they are confounded and troubled in the use and practise of their owne proper inventions I remember that a man of great note amongst the Clergy told me some while agoe at London that many of the Clergie in England knowing the utilitie and profits the Confession might bring them were sorry that morsell should have escaped out of their hands and that they would quickly set it up againe if it were in their power I know not if he judged others by himselfe or not neverthelesse I beleeved at that time with many he was not much inclined to Papistry and now I have much reason to be otherwise conceited of him and not I alone but to satisfie such men if yet any such be which God forbid I will tell them that as the confession bringeth great profit to some particular and private Priests it draweth also after it insupportable inconveniences and incommodities to the Pastours and Generall of the Church for the confession is growne at this day to such excesse in the Church of Rome by the perswasions and exhortations of the Preachers that as the Pastours in former times did move the people thereunto both by themselves and others they are now constrained to divert them at this present because where there is but a reasonable number of people this exercise is inconsistent with all other offices and services in the Church and it is impossible that the Priests and penitents can discharge themselves faithfully even according to the Rules of the Romish Church For where there is for example 4000 Communicants in a Parish as there are many if the most part which will confesse themselves at some great feast as at Christmasse or Whitsontide or one of the feasts of the Virgin Mary to which they have so much exhorted the people that now it is become customary unto them and he that doth it not is in a manner not holden to be a Christian Every Priest is not able to confesse fiftie in a morning though he should labour from five of the clocke in the morning till mid-day without any intermission so that there must be above twenty Priests to confesse a thousand in a forenoone and above fortie for two thousand and yet all must be done post-hast as they say and doe no other thing and what good can one doe in so ticklesome a businesse in such precipitation In the meane time who shall say all the Masses which must be said aloud and with low voice and who shall helpe to sing and say the divine office the Mattins and other Canonicall offices as the custome is in the Church of Rome and who shall preach and perfect the rest of the Service which the day and the publique require and what shall be done where there are not so many Priests two or three hundred being sufficient to cause a great trouble Besides when there is a great feast the throng is so great almost in every place that it will be one mornings worke onely to waite his turne for to say two or three words in the Priests eare in great haste and that often putteth all the families to trouble and discord for the Mistris is angry with the maide for staying too long and the husband against his wife and if they be both there together the children and the whole houshold are in confusion Observe also that there are few others but women that will waite upon this wearisome and troublesome devotion for the men especially the wiser sort not beleeving it so easily and remarking so many things which offend their spirits leave the practise to their wives which being naturally inclined to prate and discharge their spleene and discover
by post in Coach on foot heat cold hungar and thirst good and evill for to them that love God say they all things worke to the best according to the Apostle Finally of all the works and many more which are done amongst them and by that means simple people think they go to heaven in their clothes never seeing so much as a sparkle of the fire of Purgatory how great sinners soever they can or will be and imagine they may so sleep soundly But all those Letters are properly accounted among them nothing but cozening tricks as are all those congregations third Orders fraternities of the great and small Cord of the Scapulate and others such small trifles and inventions which have continually faire and devout pretexts But which in truth tend onely to the temporall profit of the ghostly fathers I will say no more for here is a gulfe of mysteries and confusions which I will not discover it being not my purpose CHAP. XXVII Of the heavinesse of the yoke of the Church of Rome in comparison of the yoke of Christ AS the comparison which I made of the doctrine of the Romish Church with that of our Saviour Christ made me see so great a difference therein that I judged with great reason it was not the same doctrine but another invented by men so have I oftentimes compared the yoke of Rome with that of Christ Matth. 11.30 and found his to be light and easie as he saith Matth. 11.30 and the Romish cruell and insupportable instituted rather for the destruction and death of souls than for their salvation and profit as I shall easily make it appear by the consideration of Gods Commandments with those of that Church It is known to every one that God was content onely to give us ten commandments by his Prophet Moses which Christ hath recommended unto us assuring us that if we shall keep them we shall enter into life eternall If thou wilt enter into life keep the Commandments saith he to the young man in the Gospel and truly howsoever we are conceived in iniquitie and naturally inclined to do evil yet there is none of how little breeding soever who will not judge the commandment of God light and easie to be obeyed by the assurance of his holy Spirit which is never deficient to the faithfull for they are onely grounded upon those two commandments of love to wit to love God and our neighbour which are commandments sweet and easie to everie good nature and soul that is desirous of its salvation Moreover the most part are onely negative that we may abstain from doing evill as not to adore false gods not to sweare not to kill not to steal and the like which seem not to be so hard to every good and honest nature And although all our actions be corrupt and imperfect and we cannot do any thing here perfectly and without fault yet I doubt not but there are many faithfull who keep the Commandments of God sufficiently to hope for eternall life by faith in the blood and merits of Christ But the Pastors of the Romish Church or rather the Bishop of Rome going beyond the Commandments of God by his traditions is not content with the ten Commandments of God but attributing to himself the authority and power of God over man he hath imposed six or seven more commandments upon them besides the ten which are for the most part positive and seem indeed to be but seven but contain above three hundred which every Christian is obliged to accomplish every yeer under pain of eternall damnation if he be in the belief of the Romish Church and the most part of them are so difficult for most men to accomplish that they may rather be said to be gives and snares to cast souls into perdition than a furtherance and help to salvation as I shall clearly shew in the manner following As the Doctors in the Romish Church disdaining to use the termes of the holy Scripture have summed up the ten Commandments in French Rhime and so read them to the people they have done also with the commandments of their Church and say them publikely after this manner The Church commandeth every one to sanctifie the holy dayes On every Sabbath hear the Masse they must and one the Feasts likewise All Lent foure times and Saints Eves for to fast And no flesh Saterdayes nor Fridayes feasts Thy soule sincerely once a yeer confesse Thy Maker humbly also take at Passe Pay all the tithes and duties to the Church I remember when I was a little child they taught us onely six and I have seen for a long time the Commandments of the Church but six in number but within this little time that of Tithes is crept into the books and is read at this day with their other Commandments as of equall obligation with the rest which is obligation of damnation and eternall death according to their common doctrine for they teach and all their Doctors and Canonists hold that those commandments of the Church are of the obligation of mortall sin as well as the ten Commandments of God although there be no mention made thereof in the holy Scripture which is properly to go beyond the Commandments of God with the traditions of men And however they seem to be but seven commandments notwithstanding they will be found to be about 300. or more which every Christian is obliged to accomplish every yeer under pain of eternall damnation except in case of manifest necessitie so there is few dayes in the yeer wherein there are not some one or more to observe besides the obligations we owe to the Commandments of God This may be cleerly proved after this manner for the first Commandment which obligeth men to sanctifie all the feasts instituted that is to say that all the holy dayes which are commanded by the Romish Church be observed and kept as the Sondayes and that the people work none of them nor do any handie nor servile work there being above 50. Holidayes every yeer besides the Sondayes behold alreadie fifty more commandments to be observed every yeer by every faithfull person The second Commandment is to hear the Masse the holy dayes and Sondayes here it is to be noted that it is not sufficient to be idle and abstain from all labour and handy works as well the Sabbaths as all the fiftie holidaies Neither is it sufficient to give themselves to prayer to read and hear the Sermon or be imployed in any pious exercise but moreover they must hear the Masse with attention and reverence so that there being everie yeer above an hundred Sondayes and holidayes there are also above an hundred obligations and commandments under pain of sin and damnation to every Christian every yeer so there is above 150. every yeer The third commandment is to fast all the Vigils the foure times and all Lent where ye are to observe that there are twelve dayes in the foure