doe it it should especially have been at this time an occasion and if he hath not done it here nor elsewhere it is an infallible and certaine proofe that he will leave no other superiour over the Church but himselfe and the holy Spirit Mat. 28.20 and he saith that he would remaine and stay with them alwayes even to the end of the world Besides our Saviour being upon the Crosse recommendeth his Mother to St John and St John to his Mother if St Peter should have been his Successour and Vicar after his death he might even then have spoken something but neither did he it there nor before nor after he was risen although he was conversant amongst them and with his Disciples oftentimes for the space of fortie dayes is not this then a most manifest and cleere proofe that he would leave neither Successour nor generall Vicar in his roome and that it is without sence or reason to say he left St Peter If the testimony of all the men in the world should be found to contradict this same would it be of greater force and strength than this The Word of God ought to triumph over all neither should any thing be opposed to it and it is blasphemy to attempt it there needeth no glosses here for this is cleere enough but either must a man renounce all that is in the holy Scripture or acknowledge this doctrine and truth nor could ever I conclude otherwise having considered it Here you may see good Reader by the holy Scripture that Jesus Christ had never intention to leave any man for Successour and universall Vicar or generall head in his place and that he himself alone would be governour and director for ever and none other but himselfe Therefore it is wrongfully that the Pope of Rome groundeth and maintaineth his authoritie upon that Now let us see by the holy Scripture that the Apostles did never hold Peter for his Successour or universall head of the Church CHAP. X. Proved by the holy Spirit that the Apostles did never acknowledge St Peter for superiour and universall head of the Church IF St Peter hath been instituted by Christ generall Pastour of the Church and Superiour over all the Apostles and Christians I undoubtedly beleeve that the other Apostles did know it perfectly for although Christ should never have declared any thing to them yet the holy Spirit who instructed them in all truth would have taught them this so important a point So it is that it may be proved even by the Scripture it selfe that the Apostles did never acknowledge this superioritie and primacy in Peter and therefore we may safely conclude that he never had it I finde in the Acts of the Apostles chap. 15.7 that the first Councell of the Church after the death of our Saviour was holden at Jerusalem where St James was Bishop and not St Peter that Paul and Barnabas and others came expresly that the Apostles and Elders did assemble to confer about something touching Circumcision and after great debate Peter saith Luke rose up and spake and after him Paul and Barnabas declaring what signes and wonders God had done by them among the Gentiles and so soone as they had done St James answered saying Men and brethren hearken unto mee Simon hath declared how God c. Wherefore my sentence is that wee trouble not them which among the Gentiles are turned to God but that we write unto them c. Now judge I pray you by this passage if Peter may be thought chiefe in this so noble and famous action if there be any of the Apostles who may be thought superiour in this assembly it is questionlesse St James the Councell holding in his Citie and Church It is true St Peter speaketh after some dispute not first as is pretended for they had already disputed and spoken but St James pronounceth sentence in this assembly and as Judge and of most authoritie in the Councell it being done in his Church he imposeth silence to speak and pronounce the sentence as is the custome of the Judges and saith Wherefore my sentence is or now I Judge Ego autem Judico as St Jeroms translation hath it which questionlesse he did not as superiour to all but as Bishop of the place where the assembly was holden and to whom for that respect the first place and greatest authoritie was due as there is no Bishop in the world that giveth not place to another in his owne Church and within the bounds of his Jurisdiction But if Peter had had the primacy he would have pronounced the sentence as Judge and as Master and superiour over them all and it was his to say Ego Judico I marvell also that St James speaking to him if he thought him Vicar of Christ said not our Master Simon or the universall Vicar and Pastour or gave him not some great title such as is now given to the Pope it being a great over-sight to omit it but he saith onely Simon hath told if Simon was his superiour and universall head of the Church St James was greatly to be blamed in this point for some irreverence or little respect but knowing that there was but equalitie among them he useth him as his equall keeping onely the authoritie and dignitie of his own Sea It is said in the Acts chap. 11.1 that St Peter having converted and baptized Cornelius the Centurion and all those men who were Gentiles he came up againe to Jerusalem and being there they who were of the Circumcision that is the converted Jewes would have reproved him and contended with him saying Why wentest thou into men uncircumcised and didst eat with them Peter beginneth and declareth all the matter unto them in order and justifieth the action if St Peter was head of the Church and generall Pastour of all Christians and of all the world I marvell first how they had the boldnesse to reprove him for preaching to the Gentiles whose Pastour he was as well as of the Jewes and I admire also that St Peter seemeth to excuse himselfe before them upon a particular revelation and commission and did not rather tell them that being universall Pastour he had power over all soules and it belonged to him to preach the Gospell to every creature not onely to the Jewes but also to the Gentiles certainly he did not acknowledge as yet that generall power and universall primacy in himselfe nor yet did Christians acknowledge it in him for out of all question they would have spoken otherwise to him and he would also have answered in other tearmes especially if he had thought to have had that infallibilitie which the Pope of Rome vindicateth to himselfe which he saith he hath gotten by the succession and in the person of St Peter Moreover the Apostles sent Peter and John to preach in Samaria would the Pope now adayes receive any such commission Acts 8. and goe preach to the Indians or in Russia by Commission
Pope alone who being elected and chosen by such humane or rather worldly or rather diabolicall means so often deceived in his judgements so subject to vices and infirmities yea and so uncertaine of his owne salvation I could not see how that could be a sure ground of a firme beliefe such as ought to be that of our faith there being no place in the holy Scripture that giveth him either right to judge or infallibilitie to doe the same as J shall shew more amply with other things so that J did imagine all this to be onely an humane invention and deceit flowing from the ambition and power of the Pope so dazel the eyes of the simple and weaker understandings and a refuge for want of the Word of God to maintaine the doctrine taught in that Church Those considerations did ever sencibly move me and the more I grew in age and continued in the study and meditation of Theologie and holy Writings the more also did increase the impressions and commotions they made in my spirit and though often through scrupulous simplicitie J endeavoured to confirm my selfe and banish those doubts thoughts according to the Command they gave me yet the truth did appeare so strong and evident that J could not but suspect the doctrine of that Church and as those doubts did multiply within mee the curiositie and desire to finde out the truth was also augmented And also because J doe not remember to have met with any learned or judicious men even of the Romish Church which did not make mee to see in free Conferences that they had the like doubtings and that they did not see sufficient ground in the Word of God for most Articles of the Romish beliefe All those Considerations being come to their maturitie made mee resolve to come with courage and other necessary Circumstances out of the Kingdome of darknesse where J had lived so many yeares and give my selfe fully to follow the most holy truth where I protest and confesse before God and the world J have found more satisfaction and tranquilitie of minde than ever J could meet withall so long as J was in the darknesse of ignorance and lyes But that J have no sooner taken my pen to give glory and praise to God to whom it is due and to edifie the Church the indisposition of the time past giving me but small hopes of any good fruits from the seed J might have sowed before moved me to delay even to this time and occasion wherein the power of darknesse seemeth to be shaken in most Nations of the world especially pietie justice and truth being likely to flourish in this Noble Kingdome of England with greater libertie and splendour than ever by the wisdome and zeale of this incomparable Parliament called by the great prudence of the high and mightie King Charles and continued to this present J have some hopes of more plentifull fruits and that some may open their eyes more freely to search and know the truth and doe as J have done as J wish they would doe Besides J having been marveilously delivered not long since from a hard captivitie of ten moneths occasioned by the onely treachery and inhumanitie of my younger brethren much obliged to me But as Papists angry at my conversion contrary to all the oathes of securitie they so often made to mee my occasions calling me amongst them But God of his grace having not onely delivered mee beyond all humane expectation but also made me the Instrument to bring to the knowledge of his truth my owne Keeper who was of the same order with mee and the meanes of my deliverance J have now more obligation than ever to give glory to God and wish that all men were in the straight paths of the faith to give more perfect praises to God for all his favours It is not my intention to treat here amply of all the Controversies of Religion an infinite number of grave and worthy Authors having already done it more learnedly exactly and curiously than I could to whom J remit the curious and those who have the leasure and desire to be further informed But that which I pretend in this little Treatise is onely briefly to deduce the reasons which have most troubled and vexed my spirit advertising you that J shall onely use the Versions in this Booke which are received in the Romish Church to wit the vulgar they attribute to St Jerome for the Latine and that of the Doctors of Lovaine for the French to the end the ignorant who know not what the Scripture is take not occasion to stumble here and say as their custome is all is imposture and deceit God forbid J should seeke applause or glory of any thing wee have no good but that which commeth from God but I may say truly J was not accounted ignorant in the Romish Church for besides the study of Philosophy and Theologie and others wherein J spent many yeares J was imployed above twelve yeares in Preaching by expresse Commission from the Generall of the whole order of Capuchins where J was and by priviledge and especiall Letters from the Congregation of Cardinalls at Rome J was the Popes Missionary above seven yeares a favour imparted but to few for the great and extraordinary power they have moving jealousie even almost to all the Bishops And though J have been a sinner full of imperfections and will not nor cannot glorifie my selfe in any thing before God or men yet the charges of Superioritie in divers Monasteries of Deputie in many Provinciall Assemblyes of Confessor in sundry places of Missionary in many Cantons where J have been and was actually imployed when I left the Romish Church evidence sufficiently the opinion and estimation which was had of me in the order I was of passing with silence the applause and affection of peoples in many Cities and Countryes sufficiently knowne to thousands But to God be the glory and honour before whom I protest worthy Reader I shall write nothing here but the simple truth sincerely as J thinke and know it according to the true feeling I have Let no unreasonable scruple or vaine feare divert you from reading this Treatise for there is no Commandement under heaven can hinder you to seeke your salvation and to see and enquire if you be in the right way or not You will reade willingly a Comedie a Roman a booke of love or songs without scruple Wherefore will you not reade this that concernes your salvation If the Pope forbids it it is because he is interessed but none ought to be received Judge in his owne cause Besides have you never heard that of the Prophet Isaiah Isai 15.3 Mat. 22.29 My people are captive because they are without knowledge and that of our Saviour Mat. 22 29. Yee erre not knowing the Scriptures And as I desire nothing but your profit and Gods glory so shall you not see here any affectation of vaine eloquence but onely strong
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
Pope of Rome was above three or foure hundred yeares without being acknowledged for generall Bishop and universall Pastour of the Church which next we shall shew how this usurpation was brought into the world and how it hath been maintained in such an ambitious greatnesse CHAP. IX Proved from holy Scripture that Christ had never intention to leave S. Peter or any other Apostle for his Successour or generall Vicar after him ALthough it be sufficient to prove the usurpation of any authoritie that no authentique nor credible titles can be produced so to prove the authority the Pope pretendeth over the Church to be usurped it is sufficient that he cannot produce any passage of Scripture which sheweth with any appearance that that authority was given him by Jesus Christ Neverthelesse I shall shew the contrary out of the holy Scripture and evidence cleerely by the same that it was never the intention of Christ Jesus to leave St Peter nor any other of the Apostles as generall Vicar in his place or superiour over the whole Church assuring the Reader that if he will be but an indifferent Judge in this point and examine this with sinceritie and without passion he shall finde my reasons stronger for the negative which none is obliged to prove than those of the Romish Church for the affirmative of the most important article of their beliefe Our Saviour saith St Luke being neere the time of his suffering did advertise his Disciples of his death telling them that the Son of man should be delivered into the hands of men Luk. 9.49 Mark 9.33 and that they should slay him and put him to death and that he would rise againe the third day after his death They understood not say the Evangelists these words and that mystery neverthelesse hearing him speake of his death they dreamed of a succession and primacy after his death and fell into dispute among themselves who should be the greatest among them and who should command after his death If Christ Jesus had had any desire to leave any Successour after his death for universall head over them all and the whole Church that was a very fit occasion to declare his will None dare say that he forgot himselfe for the Disciples gave him sufficient occasion to thinke of it Moreover he being the eternall Wisdome he did remember all things he had to doe neither was there ever in him defect of remembrance or memory St Peter was present with the others if he had a desire to leave a Successour there is no man in the world who will not thinke that this was a faire occasion to declare himselfe there anent his death being neere or then take some other time to leave a successour to them and neverthelesse he never spake so much as one word neither at that time nor any other onely he reproved and checked greatly their ambition in that and setting a little childe in the middest of them exhorted them all to submission and to the contempt of domination to imitate the humble thoughts of that little childe which were questionlesse far from ambition And observe that they did even dispute of that primacy after our Saviour had said to St Peter Thou art Peter Mat. 16.13 and upon this rock c. and the other words which the Romish Church bring for the primacy of St Peter and if they understood those words as the Romish Church saith they must be understood how commeth it to passe that they disputed yet still among themselves for the primacy Luk. 22.26 Was not that to oppose themselves to the Lords command And Christ saith not unto them why dispute yee for the primacy doe yee not well remember that I have already given the superioritie to Peter if it was given as they pretend this was the answer he behoved to make but he exhorteth them onely to humilitie and to the contempt of all primacy And as they disputed yet another time the night before his death he said to them The Kings of the Nations exercise Lordship over them but it shall not be so amongst you Now seeing Christ hath not left a Successour neither at that time nor at any other it is an evedent signe that he would not that it was never his intention and that it is to conjecture without reason to thinke the contrary Further our Saviour being neere to his death yea a few houres before he was taken he desired being with all his Disciples together to sup with them and celebrate the Passeover Ioh. 14.4 after Supper he riseth from the Table and laying aside his garment girdeth himselfe with a linnen cloath putteth water into the Bason himselfe and washeth the feet of his Apostles beginning it is true at St Peter it may be as one of the ancientest and being of a lively spirit and a bold he was questionlesse one of the most considerable amongst them nor must we marvell if our Saviour spoke often to him and that St Peter speaketh sometimes for all the rest not by office nor dignitie but possibly through confidence of facilitie in discoursing but this by the way he doth the same to the other Apostles and washeth their feet he resumeth his garments and sitteth down to the Table againe and beginneth a long exhortation to them as being the last of all both to bid them farewell and declare to them his last Will. It is out of all doubt at this time that he should speak to them of a Successour if he have any intention to leave one after him he exhorteth them by his owne example to humilitie to puritie and patience to charitie and to love one another he speaketh to them of his deitie and of eternall life of the persecutions and tortures which he and they were to suffer In a word he telleth them a number of things which may be seen at large in St Joh. chap. 13. but he speaketh not one word to them of a Successour Ioh. 13. nor of leaving a Vicar in his place or an universall head after his death And is it not a most evident signe if he have not done it that he would not doe it for that was his last exhortation before his death knowing that they should not conveene nor he see them any more together to speake to them He speaketh indeed of Peter and to him when he spoke of his inconstancy that he should deny him three times but he speaketh never a word to him of primacy or leaving him as his Vicar on earth he saith often that he is to depart from them and promiseth he will not leave them Orphans but that he will send them the holy Spirit to abide eternally with them to comfort them and teach them in all truth but he saith not to them that he will leave them another Master in his place a generall Vicar or head and superiour whom they must obey after him There are none who will not judge that if he had intention to
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
temporall things and that with that subtiltie and craft which Bellarmine and other Romish Doctors call indirect jurisdiction and power whereby he maketh all the States Empires and actions of Princes liable to his authoritie it being impossible but some interest or pretext of Religion or spirituall good be alwayes mixed with it over which the Pope pretendeth direct authoritie c. And therefore it is a Maxime in the Romish Schooles that he may depose establish and excommunicate Kings interdict their Dominions and Kingdoms give all their estates in prey to the first Conquerour under the pretext and colour of Religion and if he think them not stongly addicted to maintain his faith and doctrine or rather if they shew not themselves zealous of the augmentation and conservation of his greatnesse and authoritie for this is the word of the Caballe and the true cause of the usurpation of such a power besides the infallible ambition which is naturall to every one And grounded upon this maxime the Pope hath made use of that authoritie upon all occasions and doth it yet so much as he can Witnesse that which the Pope hath lately done upon the Dukedomes of Ferrara and Vrbin in Italy which States he hath handsomely seized upon and would questionlesse do the same or worse with all other Princes if his power did equall his will But men are not now so simple as formerly and the Popes Canons fright now adayes but few for now they begin to crack and most Princes are too strong and wise now to be led so by the nose or submit their necks under his feet as some of their Ancestors did although I beleeve there would be many Pope Innocents found if there were any Prince like Frederick Barbarosse but they of our time are not so simple Neverthelesse he desisteth not as he did in ancient time to abuse timorous spirits and make the name and interests of St. Peter to resound loud every where if a Prince take back that which the Pope had usurped upon him he crieth that he robbeth St. Peter if he beg any thing from them to make up his greatnesse it is saith he for S. Peter and S. Paul if any refuse him they refuse S. Peter saith he Oh but St. Peter will be warie to take part in all those greatnesses and worldly vanities which are so contrary to his exhortations so far from his examples and so little beseeming the office of a true Pastor of souls and a Christian Priest But those pretexts have served him very much to deceive and cozen a number of simple Princes with whose goods he being once enriched thereafter becometh more potent and proud to make war against them and ruine them utterly and their successours or else hath inriched his kindred and increased and augmented his estate in such sort that it far exceedeth at this present that of the greatest Princes of Europe For what Prince is there at this present in Europe who hath 24000. crowns to spend every day as the Pope of Rome and all this either begged or usurped under the name and pretext of St. Peter But I would willingly demand if he worketh the works of St. Peter and liveth as he did so to borrow his name had St. Peter as great wealth did he make as great chear and keep such a Court or so much inriched his kindred did St. Peter govern his Church with so great state and pompe Yes truly with greater povertie zeal and modesty with greater sanctitie and edification and I fear much that those who use so wrongfully the name of St. Peter be condemned one day by the example of St. Peter whose name and cloke they use not imitating his works I know they find reasons to cover that magnificence and glistering vanity but there is nothing in the world how absurd and bad soever but the spirit of man can give some reason for it and if the foolish and ridiculous fashion should come in the world to walk with the feet upwards and the head downwards some reason might be given of it as did that people which cut off young girles feet in their Countrey but if those reasons be worthy to be received let men judge And if the Popes complain as they do of the contempt of the Princes of our age towards them let them live as did St. Peter whose name they carrie then Princes and all Christians will respect them as St. Peter Indeed every one now seeth and confesseth that the lay Lords have been in a manner too simple suffering themselves to be so easily cozened by the craft and insatiable avarice of the Romish Clergie who under pretext of devotion of Purgatory and long prayers as saith the Evangelist have snatched the pleasantest and sweetest part of all the wealth in Christendome But of this perchance in another place At this time men are wiser and go no more in procession from far countreys to kisse the Popes pantofle and if any go for the present it is more through curiositie than for respect and devotion though they cease not to transport many Millions of gold daily out of some Kingdoms to the great grief of many wise and good men and carry it to Rome to entertain the Popes Court in the pleasures and insolencies known to most men to inrich his Nephews and kinsfolks and whorle the Cardinals with a cortage of fourty or fiftie Coaches in a word to maintain the Romish Clergie in such abominations and dissolutenesse that S. Lewes King of France could never have the heart to see them they surpassing in excesse and dissolutenesse all the Cities of the world even those where Christ Jesus and Gods Name is not known Let the Pope of Rome have whereon to live and make good cheer if he will so long as he liveth that were sufferable but to have 24000. crowns to spend every day is a little too much for an old Priest and I beleeve that the over-plus would do an infinite of good to many poore Christians Priests and Prelates also both learned and understanding who are constrained to live poorely all the rest of their daies and I may say to fast that they may send excessive Annates to Rome to feed his hounds and maintaine his excesse Happy and wise are those Kingdomes and States who have freed themselves from that tyranny and withdrawne their necks from under that hard and unsupportable yoake I know the Pope is much grieved and fretteth daily for having by his presumption and obstinacy given occasion to those Princes to open their eyes and see the darknesse and captivitie wherein they lived and will beware to stirre so much another time for feare his throne should fall flat to the ground But there is no remedy for that which is past nor is there any appearance they will ever returne and come back to the ancient collection of Peters penny Mens eyes are too open now againe to be deceived and their noses too apt to smell out their plots
Isa 56.10 seeing the woolfe fall upon the flock as saith Isaiah Would to God Princes would once rellish this important truth which a great many of their ablest Subjects do acknowledge and open their eyes to see the captivitie under which they go about to oppresse their authoritie God of heaven make them see their servitude and give them resolution to deliver themselves and their Subjects from under that strange and cruell yoke I am perswaded if once this great abuse were out of the Church if this unjust and incompetent Judge were once rejected as an usurper of an authority not belonging to him all Christians would in a short time be of one flock and under one Pastor Christ Jesus and in a short time there would be through all Europe and other places of the earth but one faith one baptisme one God for the holy Scriptures entring to be Judge and Rule of all controversies in point of Religion there would be no man of spirit and judgement who would not in a short time know the truth and the darknesse of error would quickly be dissipated by the approach of the light But from this incompetent Judge doth proceed all the miserie of the Church and because that point is the most important of all others in controversie I have stayed longest upon it and laboured to deduce and cleer the same more amply as being that whereupon I did most ground my conversion and the change which I have made And because I know there be yet many points which for not being sufficiently cleered are the cause of the perdition of many I shall endeavour to speak something of them in the following Chapters according to the light God hath given me and the knowledge I did acquire being in the Romish Church not that I promise to set them down so amply as I have done the precedent points For having proved evidently that rejecting the judgement of the Pope as unlawfull and of no force we ought to take the Scriptures and Word of God alone to judge all our controversies in matter of faith all that cannot be shewed in the holy Scriptures must be banished out of our beleef and because they of the Romish Church confesse that in many points they have no Scripture nor ground it is by consequence to avow and confesse the nullitie thereof neither need we any other form of processe to condemne them of untruth so that which I shall write hereafter shall onely be for the greater satisfaction of the Reader and to open the eyes of many simple souls who see not their blindnesse and darknesse CHAP. XVII Of the Invocation of Saints AFter that I was sufficiently informed and fully satisfied by those reasons and considerations I have already deduced and others like to them which to avoid prolixity I omitted that neither the Pope nor the Church ought to be my Judge in matter of faith but the holy Scripture onely which God hath given us to that end then did I begin to examine all points of faith by the Scripture alone and in every thing that was propounded to me by the Romish Church I had recourse to the Word of God and holy writings to see if it was conformable to them and if any such thing were preached by Christ and his Apostles who have questionlesse divulged the pure and most perfect faith that being the thing every Christian ought to practise in matter of faith And perceiving the point of the Invocation of Saints to be at this present in great estimation in the Romish Church and that the câ—nfession and profession of faith ordered by the Bull of Pope Pius the fourth according to the Councell of Trent saith expresly we must honour and invoke the Saints I have searched and examined this point by the holy Scriptures I confesse truly that as my nature moveth me enough praised be God to give honour to those to whom it appertaineth especicially in holy things so have I ever had an inclination to render to the Saints as much honour and respect as I thought was due to them and if I should have found any ground in the holy Scripture for the Invocation of Saints I would certainly have embraced it with a hearty affection but knowing that God is better pleased with obedience than will-sacrifice so I did beleeve the Saints demanded nothing more of us than what was due to them and that we are so far from doing them pleasure in giving them more honour than justly appertains to them that it were rather to offend God and them in God who loving him above all things have no other glory nor pleasure than his glory and will Now for passages out of the holy Scriptures to prove this Article the Romanists produce none worthy of consideration and that which ever I did read of greatest importance for them 2 Pet. 1â— 15. is the passage in 2 Pet. 1.15 Moreover I will endeavour that you may be able after my decease to have those things alwayes in remembrance Thereby say they Peter promiseth the faithfull that he will pray for them after his death This passage is falsified for it is according to the Greek I will endeavour that you may be able after my decease to have those things still in remembrance that is Theod. Aquin. in Comm. super Epist as Aquinas himself who is esteemed Mr. of the Schoole explaineth because saith he I must shortly be dissolved therefore so long as I live I will take pains to advertise you not onely once but often that is instantly and diligently that you may remember those things I told you after my death Oecumenius also acknowledgeth this explanation to be the best and the other to be hyperbolicall that is troubling and overturning the construction And although we should confesse that by this passage is proved that St. Peter and the other Saints pray in Paradise for the faithfull it will not thence follow that they hear us and that we must call upon them nor can they produce any proofe out of Scripture The Jesuite Cotton also in his first book of his Institution in the Chapter of the Invocation of Saints saith Cotton Instit li. 1. cap. dâ— Invoc Sanct that for commandment to pray and call upon the Saints the Church hath never taught any neverthelesse the confession of faith of the Councell of Trent composed and formed to be received of Christians by command of the same Councell Concil Triden Sessio 25. de Reform cap. 20. and especially by Pope Pius the 4th hath those words I beleeve the Saints must be honoured and invocated who reign together with Christ and that they offer up prayers to God for us Thence it would appeare that this good Father did not well know his belief for behold his Church beleeveth that Saints must be honoured and invocated if it be not peradventure that he would put this glosse upon the words of the Councell to wit that the obligation is onely by way of
their secrets are glad of this occasion to tell all their businesses and often those of their neighbours and declare their griefe to a man whom they thinke obliged to keep all secret and therefore we must not marvell if we see the women so much inclined to it and the Priests knowing them to be more tractable and consequently more liberall than men labour to keepe them in those exercises what ever disorders or discontentments may fall out from their husbands But finally there is no man of spirit who will not confesse that Christ and his Apostles have done wisely in having not instituted this fine mysterie The Bishops also themselves and other Pastours who have more intrest to conserve the divine service in their Churches and to have a care of the generall good than of the profit and particular satisfaction of their Priests begin as much to detest the use of this confession as they did ardently preach and recommend it heretofore for now they see the great disorders and inconveniences it draweth after it and their experience will be the cause they will not be sorry to see all re-established and restored to the primitive order in the time of our Saviour and his Apostles I passe over the great scandall occasioned by this confession whereof an infinite number of Cities and places can give too manifest testimony and which is the cause many judge well that it is surest and more profitable to discover and confesse our secrets to God alone according to his holy will and commandements than to Priests to obey the precepts of the Pope and I shall yet shew in another place that the confession is a snare which precipitates many into hell if the Maximes of the Romish Church be true CHAP. XXIII Of Purgatorie THe Church of Rome which hath founded her new doctrine not upon the Word and will of Christ but especially upon profit and greatnesse hath not contented her selfe in stead of two Sacraments instituted by our Saviour to wit Baptisme and the Lords Supper to adde five more whereof the Pope the Bishops and the Priests can make good profit every one of them according to his degree and charge whether it be for the administration of them or the dispensations or other casuall things which concerne them and which fall out every foot But shee hath yet further bethought her to invent a Purgatory which shee saith is a place whether the soules of the faithfull departed in Gods favour doe ordinarily goe after their death there to be burnt and tormented many yeares nay even many hundreds and thousand yeares if they be not delivered by the good works of the living or by the prayers of good people or by application of the overplus of the merits of Christ and the Saints whereof the Pope calleth himselfe the sole Treasurer and Dispenser making profession to apply them by his Jubiles and Indulgences So that simple people to shun that terrible fire after their death wherewith the justest men are threatned have often spoyled themselves and their successours of many lands and great riches to give them to those who are reputed to be godlier than others to oblige them to pray for them after their death that they might not remaine so long in those paines and if those who are alive have any affections to their parents and good friends which are dead they often spare nothing to helpe and relieve them in this their necessitie by all the means which the Romish Church preacheth to be strongest and of greatest force whereof the most part are in the hands and disposition of the Clergie alone and the Monkes and they tell them if they be not helped they must satisfie the rigour of the justice of God and that they must pay to the last farthing and be burned in a fire as hot and scorching as that of hell not onely for the paines due to mortall sins but also for the least veniall sins they might have committed in their life of which every man hath questionlesse an innumerable number and because as they say ready money is good physicke they perswade them not to trust to their heires the payment of that debt who may be diverted by the motive of avarice but that they should provide while they are alive and in health for feare of being surprised by death and that the candle that goeth before giveth better light and is more profitable for that is the phrase of those Ghost like Fathers This doctrine is very profitable to the Clergie but exceeding fearfull and very terrible and strange and deserveth well to be cleerly grounded on the Word of God to be beleeved For to say that God hath sent his Sonne into the world to save mankinde and whose bloud was of an infinite price but neverthelesse hath not been sufficient to satisfie for the paines that a mortall sin doth merit or yet a veniall that I may use the tearme of the Papists or although it hath been sufficient enough and that he hath testified that he loveth mankinde more than doth a Father or Mother their children Notwithstanding he will not apply to them a graine of his satisfaction gratis but hath ordained a fearfull fire to burne them and torment them after their death though they be fully reconciled to him and have departed in his favour and that he esteeme and call them his deere children it is a thing that ought not to be beleeved by any Christian nor yet conceived by any man And is it possible to be beleeved that God hath promised Paradise to those who shall suffer persecution for his name and justice and comfort them who shall be afflicted in this world and shew himselfe to those who shall be of a pure and cleane heart account them blessed who shall dye in him that is to say in his favour that Christ hath promised to say Come yee blessed of my Father inherit the Kingdom prepared for you from the beginning of the world to them who have given meat and drinke to him in his poore when they are hungry or thirstie and to them whom he accounteth his loving children and that onely to satisfie the rigour of his justice and without any hope of amendment he will punish them after their death for many yeares with the same paines that the Devill and the greatest enemies of his honour and glory doe suffer except onely that those shall be tormented for ever and others shall have sometime an end it may be after many hundreds and thousands of yeares for they have invented yet of purpose more to terrifie the people certaine Stories which say that for every small sin they must borne at least seven yeares in Purgatory and what can they hope for who have hundreds and millions the frailty of man being but too great It is questionlesse to wrong the great mercy of God and rather deny his bounty it is to derogate from the infinite merits of the bloud of Christ it is too blasphemous against
dissention and strange scandall in the Church of Rome that they of that partie are ashamed and know not what to think on and it is probable that ere it be long the interchucks of those great and heavie clouds will make terrible thundrings I pray God the lightnings may be good and the effects happie But certainly it is not without subject if the Bishops complain so much to see the Pope of Rome whom they esteeme but their equall under pretext of his usurped authority send them fellow-helpers in their Diocesses without their consent and even against their will and inclination which say they have more power than themselves and brag they are exempted from their jurisdiction preaching in their Diocesse against their will and confessing in despight of them and all the Pastors and who by their Indulgences and Papall priviledges and other Monasticall allurements withdraw their sheep out of their Parish and common fold causing schismes in their Churches especially by the means of certain congregations and brotherhoods invented of purpose to bind the people to them and draw from them their wealth and possessions which is the drift and end of the mystery and truly it would vex a Saint as they say and if the Bishops power were answerable to their good will there would in a short time be no religious nor Monks in the world acknowledging at their own cost too late that institution never to have been of Christ nor his Apostles but onely a humane invention which the Popes have made use of to maintain their authoritie amongst the people especially against the contradictions of the Bishops and truly the Pope hath nor any stronger pillars at this present in the world for he maintaineth them by priviledges and immunities and they defend him by their tongue and writings so one hand scratcheth another Now if the Bishops complain so much seeing their authoritie so far wronged in and by them the kingdom republiques and Cities do no lesse at this present finding their shoulders loaded and their purses extremely lightned thereby for the most part of them are open or secret beggars who calling themselves voluntarily poore are shamelesse and beleeve mens whole estate belongs to them and that every one is bound to give them and who by their stratagems and importunitie can suck the very blood of families leaving often nothing but the bones for the poore children to gnaw for if you chase them out by the one dore they will returne by the other If they be refused by word they enter againe by friends and other inventions if you give them a flat deniall they calumniate you amongst your neighbours as an avaritious or ungodly man if yee give to one yee must give to twenty nay even to all for feare of incurring their disgrace and the bad effects of their tongues which are rather beleeved of the people when they lie than others when they speake truth and are Trumpets that sound every where it is impossible to content them all otherwise men must have the riches of Salomon Moreover they are insatiable so that an honest man that would maintaine his family in any good fashion and shew that his children may obtaine better matches if he cannot give those men proportionably to that which they see appeare outwardly he is often redacted to such extremities that makes him send a thousand complaints and sighes unto heaven against the institution and establishment of those kinde of men It is impossible to hinder them when they have a minde to settle themselves in any Citie or Bishopricke for being troopes composed of a number both of quick and dull spirits they finde easily friends strong and able enough to force and constraine the wills even of Princes and if Kings refuse them they set new inventions and practices on foote to move and stirre up Queenes to prosecute their designes so that it is not to be marveiled if they enter wheresoever they will and there maintaine themselves against the will and combination almost of all And which is worse there is almost no religious Order which hath not a desire to multiply inlarge and establish themselves every where to possesse and governe all themselves alone and when they are established they move heaven and earth to hinder least any companions should come and live neere them or be admitted not onely where they remaine but in all the Circumference and Sphere of their activitie I know a certaine Order which being established in a Towne hath to my knowledge assayed all meanes for divers yeares to hinder the Orders of Jesuits Recolects Penitents Minims Fathers Oratories Feuillants shod and bare-footed Carmelites Pyramidall Augustines and others to settle neere them Now if so much good commeth from those Orders as they make the people beleeve I would gladly aske wherefore they trouble and disquiet themselves so much to hinder others from being admitted and received with them to contribute to the Common good as they doe considering the spirits and inclinations of the people to be different and one will like one Order who will dislike another seeing also as they often preach there cannot be too many good men in the world but charitie say they beginneth at home or to speake the truth covetousnesse commandeth them as well as other passions especially vanitie and pride I remember I have heard many great Preachers and Doctors yea even Prelates of especiall learning and examplary life in the Romish Church apply to them in their Sermons the words spoken by our Saviour of the Pharisees and Scribes Mark 12.38 Mar. 12.38 Beware of the Scribes who love to goe in long cloathing and love salutations in the Market places and the chiefest seats in the Synagogues and the uppermost Roomes at feasts which devoure widdowes houses and for a pretence make long prayers those shall receive greater Damnation And many among them did confesse the application was good enough for the most part and they seemed to suffer it as persecution for Justice notwithstanding under-hand they left nothing unassayed whereby to be revenged and hinder them to preach any longer for feare they should reveale other things and discover more of their mysteries For my part it is not my designe here or desire to speake any thing either of particular persons or Congregations although it may well be beleeved that if I would open my mouth or move my pen I know many singularities concerning the disorders which have been committed and which are committed there every day to shame many but as I pretend nothing but the weale and conversion of soules not their confusion I desire rather to bury all in silence than discover any thing I will say no more of it except some froward and impertinent spirit as there are diverse will tax me of lying and imposture in this Discourse and give me occasion to explaine my selfe more cleerly and produce more evident examples and proofes to justifie my selfe of this crime and so constraine my nature and
the day long or at games and pastimes which are publiquely suffered and commonly frequented more freely on the Sabbaths which God from his owne mouth hath commanded to be sanctified than on a holiday of their devotion which is onely commanded by the Pope And what can be said here but that it is to make void the commandment of God for a humane invention and tradition and account more of the commandments and precepts of men than of the commandments of God Oh happie are the people which have the Lord onely for their God by whose Word they strive to be ruled and directed in every thing and which solemnise the whole Sabbath with all the respect and devotion they are able Which I seeing so faithfully observed in this Kingdom of England and besides that the Service of God was so reverently celebrated the Churches so much frequented of all Noble and ignoble rich and poore I confesse I often thanked and do thank my God for having delivered me out of the captivitie of Aegypt and from that Idolatrous people among whom I lived imployed in gathering of straws and in unprofitable works for having I say delivered me with a strong hand in despight of all the enterprises and power of the enemies of the truth for having brought me through the seas confounding and drowning therein all the industrie and pursuing of mine enemies and bringing me to this Land flowing with the milk and honey of heavenly and earthly blessings to this Countrey of Sion and this Jerusalem and place of peace whereas the Gospel is preached in greater puritie so the Service of God is celebrated with greater perfection and reverence than in any Kingdom of the world and is likely yet to be better by the care and zeal of this thrice worthie Senate It is true that as the bodies are composed of divers members and of different qualities and conditions so all they which are of the reformed Church are not Saints and there are some vices to be found in many and doubtlesse but too many and if I dare not say few yet I may say truly not neer so many as in the Romish Church as well in that which concerneth the service of God as in that which concerneth the policie both of Ecclesiasticall and Civill for it hath often been observed and I have seen it with my eyes the famous Cities yea and States governed by those of the reformed Churches did live in good order and policie which after being falne into the hands of Popish governors commonly greater friends of their particular profit than of the glory of their Princes and the publique peace and good have in a short time lost their felicitie and prosperitie and changed their good policie into confusion and disorder this truth is known to many more than to me And if one will but look upon this Noble Kingdom and all the States especially which enjoy peace under Princes and Governors of the Reformed Religion and likewise on the States which are governed by those of the Romish Church especially on those which are under the dominion of the Bishop of Rome and over whom he domineereth with greatest authoritie there is no man who will not see the great difference and they who have been in Italy and have any knowledge of the government of the Popes territories know sufficiently what comparison there is betwixt the policie of the one with the other Ye shall know saith Christ the tree by its fruits Mat. 7.20 and they who produce such fruits of confusion and disorder ought not in my opinion nor cannot be thought good trees and as trees bring forth good or bad fruits according to the proportion of sap which they draw from the earth which giveth them both life and action so must we beleeve that the government of people followeth commonly the doctrine and beleefe which animateth them and where we see those disorders that it is not the spirit and doctrine of truth which governeth them for Justice Order and Peace are his inseparable companions but rather the spirit of errour which being a friend of disorder produceth nothing but the like fruits and effects and every where bringeth confusion And if it happen that any States leaving the beleefe of the Romish Church embrace the Reformed you see incontinent their government totally altred their policie to be changed to the better and all things established in better order and as States and Provinces following this doctrine of the infallible truth are kept and maintained in better order and policie so ordinarily also do they flourish in greater lustre and glory in greater wealth and prosperitie And I may say likewise that the Princes even of that beleef have seldome found more faithfull and affectionate subjects and servants than those of the Reformed Religion both in peace and war and howsoever they have sometimes suffered oppressions neverthelesse the murthers and infamous attempts and perfidious treasons against the State or the persons of their Lords have been little found amongst their practises But they have often shewed they had rather suffer persecutions with patience than abandon themselves to infamous actions unworthie of the honour and doctrine of Christians Those States also who are not so fast bound and tied to the interests of the Pope having no cause to complain nor distrust their practises and even seeing much publique good to follow upon their managing and good and wise governing besides that they often imploy many of them in important occasions and of very great trust they gratifie them yet so much as to suffer them judging themselves in safety and security with them not mistrusting they can receive any hurt from them because those Churches having the Law and Word of God for rule of their faith they have it also for square of their life endeavouring to conform their actions thereunto and commit nothing which may derogate from the condition of the faithfull which I write more willingly as knowing it even from the confession of their greatest enemies Deut. 33.31 so as we may say that of the Cantique inimici nostri sunt judices Our enemies are Judges of it and I my selfe have heard it oftentimes from the most judicious of the Romish Church And if the Romanists would carry themselves with so great modestie and fidelity towards the Princes and States under which they desire to live they should receive questionlesse the same kindnesse and gratification but as their doctrine is much different so are often the effects not but amongst them there are found many noble and generous minds lovers of tranquillitie and peace and of the glory and prosperitie of the States in which they remain But because the Bishop of Rome who is never content with his own but is insatiable of wealth as be all his Clergie keepeth continually a congregation of Cardinals of purpose by him which borrow the name and pretext De propaganda fide for increasing the faith but indeed hearkneth to nothing more