in Christ Jesus If no condemnation then there is neither eternall nor temporall fire And our Saviour saith Ioh. 5.24 Joh. 5.29 He that heareth my word and beleeveth in him that sent me hath eternall life and shall not come into condemnation but is passed from death to life He saith not from death to Purgatory but to life eternall You may see as I suppose the negative of Purgatory which we are not obliged to do more cleerly proved than its affirmative which the Church of Rome should not maintain without evident Scripture But this is not all for you shall see more yet In the book of Wisdom 4.7 which they hold to be Canonicall Wis 4.7 Though the righteous be prevented with death yet shall he be in rest He sendeth not him to Purgatory there to be punished and tormented as doth the Pope of Rome that he may have occasion to imploy his Indulgences and the prayers of the Clergie And Revel 2.10 Continue faithfull unto the end Revel 2.10 14.13 and I will give thee the crown of life And in the 14.13 Blessed are the dead which die in the Lord from henceforth yea saith the Spirit for they rest from their labours and their works follow them Is that to rest from their labours to enter into flaming fire which is of the same nature with that of the damned Is that to rest from their labours to be burnt for an hundred or it may be for a thousand yeers For if they be seven yeers for one mortall sin as they tearme it they must be very just who are there for fewer than an hundred yeers for there are but few which commit not many sins in a yeer and some men above five hundred and if they die in the faith and have repented those are they of which S. John speaketh saying Blessed are the dead which die in the Lord and therefore it is not true of them that they rest from their labours if they go to Purgatory but rather that they enter into new labours and torments incomparably greater and more insupportable the least quarter of an houre than all the torments of this life so to establish and maintain Purgatory they must renounce the holy Scriptures and the Word of God And in Ecclesiasticus which they hold also to be Canonicall Ecles 22.11 it is said 22.11 Make not much weeping for the dead for he is at rest Seven dayes do men mourn for him that is dead If he be in Purgatory and in the fire and flames is he in repose and have not men reason to mourn and bewail them more than seven dayes Finally if there is a Purgatory all those passages will be found false but all those passages being true the doctrine of Purgatory is false and lying And as for the ease which the souls in Purgatory are said to receive by the prayers of the living Eccles 9.5 6. it is said in Eccles chap. 9.5 6. The dead know not any thing neither have they a portion for ever in any thing that is done under the Sun If they have no portion in the works of this age then all the merits and prayers which are applyed to them by the Pope and his Clergie and by men profit them nothing Judge now I beseech you if those passages and an infinite number of the like which I might alledge are not cleer against the doctrine of Purgatory and notwithstanding of all that they will establish it in the Church of Rome upon some very obscure passages labouring to strike terrour in the hearts of the living telling them that Christ hath not satisfied abundantly nor efficaciously that his passion hath not been of vertue sufficient to save us which is properly to say that it hath not had force and sufficiency enough to redeeme us and satisfie the wrath of his Father for our sins which is a doctrine repugnant to the infinite merits of Christ and to the love which he hath carried to mankind and to his word also but moreover that we must satisfie by our own proper works and sufferings either in this or the other world and do say they as S. Paul teacheth us by those words Coloss 1.24 I reioyce in my sufferings for you Colos 1.24 and fill up that which is behind of the afflictions of Christ in my flesh for his bodies sake which is the Church whereof I am made a Minister There do they conclude that there is something remaining besides the passion of Christ which we must perfect our selves by our own sufferings and so that there is something wanting in the passion of Christ and some defect and imperfection which we must accomplish for though they use not those tearmes yet that is the true sence of their doctrine But they should consider that St. Paul calleth the over-plus of the afflictions of Christ the tribulations and sufferings of the faithfull in which our Saviour suffereth yet every day as in his members reputing their afflictions his and of his own members And in that which S. Paul said that he suffered for the Church whereof he was a Minister it is not to say for her redemption reconciliation or satisfaction but for her edification as he saith in another place that he indured all things for the elects sake that they may also obtain the salvation which is in Christ with eternall glory 2 Tim. 2.10 2 Tim. 2.10 Now we must not imagine there was any thing wanting to the passion of our Saviour to satisfie abundantly and efficaciously for all men and all their sins to the justice of God his Father or that all that we can contribute of ours doth render it more perfect and powerfull it is blasphemie to beleeve it and out of all doubt it is to wrong the infinite merits of the blood of the Son of God One drop whereof was capable to redeeme perfectly an hundred thousand worlds if there were so many and satisfie abundantly and perfectly for all sins and the crime and punishment of them and blessed is he who putteth his whole trust and confidence in the passion of Christ and on the contrary he is accursed from Gods own mouth who putteth his confidence in man and in his wayes and works for he shall undoubtedly be confounded Notwithstanding of this the Church of Rome saith that Christ by his death and passion hath not fully and perfectly satisfied for the sins of men but only for a part of them the crime to wit and not for the punishment and that we ought to make satisfaction in this life or after our death in Purgatory either by our selves or by the satisfaction of good men who apply their good works to us and because Church-men did beleeve that they should be esteemed those godly men and that people would run to them rather than to others to beg their help and so that it was an open gate to them and an occasion of great profit this is the cause wherefore
inclination to doe that which I desire not and which questionlesse will be displeasing to many Contenting my selfe to say for the present happy are the peoples and Kingdomes which onely strive to frame their beliefe and discipline according to the words and institution of Christ putting far from them all those humane inventions see themselves out of danger of suffering those convulsions and disorders in their bowels which cause such cruell torments and strange colicks to many Countreys and Cities happie are the Princes and States which shut their gates upon them and stop their eares upon their importunate solicitations and thrice happy all they who will open their eares to consider their misery and use wholsome remedies and resolutions to deliver themselves from that slavish tyranny in which the pollicy of the Pope and the Romish Church doth detaine them But I hope that great Physitian will take order ere long and there is great appearance that shortly he will give some remedie for the disease seemeth at the point of its Crisis CHAP. XXVI Of Justification I Did imagine for a long time as doe many of the Church of Rome at this present that they of the Reformed Churches admitting Justification by faith alone did it to exclude good works from the way of salvation and shew themselves in that to be enemies of charitie and of other vertues I did therefore extreamly condemne them and could in no wise approve of their doctrine but when I came to sound their beliefe and see how they are not onely carefull to practise good workes and vertues and that even much more than they of the Romish Church and that they judged them necessary to salvation and that the faith whereof they speake is not a dead faith as the Papists understand it but a lively faith accompanied with good workes and fruitfull in vertues I acknowledged they wrongfully blamed them in this as in many other things also either maliciously to make them odious to the people or ignorantly for not knowing their doctrine as that they make God the Author of sin and say that Christ hath suffered all the very pangs of hell and the like impertinent calumnies which they never dreamed of and which are very different from their beliefe It is most certaine that the faith whereof Christ hath spoken so much to us and which he desired of those whom he did convert to Christianisme and called to be his followers and of whom he saith Ioh. 6.47 that whosoever shall beleeve in him shall have eternall life it is not that which is defined by the Romish Church to be a simple knowledge or beliefe or a consenting to all that God hath revealed to us for otherwise the Devills should have faith and consequently be saved But true justifying faith is another thing for it is not onely a simple knowledge and beliefe of God and of all that he hath revealed but it is further a firme beliefe in God that is to say a trust in his promises and a sure knowledge of his love towards us as by his holy Word he declareth himselfe to be our Father and Saviour by the merits of Christ Now this faith which worketh by knowledge and relyeth altogether on the promise of God is necessarily fruitfull in good workes for from the knowledge of the love which God beareth towards us doth proceed our love towards him and it is altogether impossible to trust in the promise of God not loue him and make good workes follow thereby also is true faith discerned from a false to wit if it worke by charitie if it he joyned with a serious repentance and bring peace of conscience if it be humble not trusting in its owne merits but upon the promise of God in Christ if it kindle the zeale and love of God in our hearts Such is the faith by which we are justified that is to say absolved before God and made pleasing to him thorough the righteousnesse of Jesus Christ and of which it is said Joh. 6.47 Rom. 1.7 Joh. 6.47 He that beleeveth on him hath life eternall and Rom. 1.7 The Just shall live by faith and this faith is not to be found in the Devils nor in the damned as the Church of Rome will have it This being laid downe for the definition of faith it will not be hard to beleeve that we are justified by faith not by works seeing even the Apostle saith it so cleerly that there is no truth so manifestly declared as this and I thinke for my part that he who will not beleeve it must be extreamly blinded or obstinate Reade I pray you the third fourth and fift Chapters to the Romans there you will finde how this doctrine is proved He saith in the third Chap. vers 27. Where is boasting then Rom. 3.27 it is excluded by what Law Of works Nay but by the Law of faith therefore we conclude that a man is justified by faith without the deeds of the Law And vers 29. Vers 29. For it is God who shall justifie the Circumcision by faith and the Vncircumcision through faith Ch 4.3 V 23 24. Vers 23. And Chap. 4.3 For what saith the Scripture Abraham beleeved God and it was counted to him for righteousnesse And vers 23. Therefore it was imputed to him for righteousnesse Now it was not written for his sake alone but for us also to whom it shall be imputed if wee beleeve in him that raised up Jesus our Lord from the dead And Chap. 5.1 Therefore being justified by faith Rom. 5.1 wee have peace with God through our Lord Jesus Christ And Gal. 2 16. Gal. 2.16 Knowing that a man is not justified by the workes of the Law but by the faith of Christ even wee have beleeved in Jesus Christ that wee might be justified by the faith of Christ and not by the works of the Law for by the worke of the Law shall no flesh be justified To doubt after all those so cleare passages that saith doth not justifie and that we are not justified by faith but by workes is to be holden for incredulous and voide of sence for my part after I had once considered and knowne the true definition of faith and seriously examined those passages it was impossible to mee to doubt of so cleare a truth True it is if we doe no good but evill workes we cannot be saved yet if we be saved it will not be for our good workes but by the onely goodnesse of God and by faith and confidence in his love and promises I will illustrate it by this example A King adopteth one of his Subjects freely to be heire of his Kingdoms enjoy his Crowne providing he behave himselfe honestly and not otherwise if that man offend the King he maketh himselfe questionlesse unworthy of the heritage and succession and there is no appearance he can possesse it but if he behave himselfe wisely and doe well ought he to
is distracted and thinketh or dreameth on any other thing than on God either by expresse or secret consent that is to say doth not all he is able to give attention and banisheth not faithfully all thoughts but is distracted for a considerable time during the Masse which is thought to be about the fourth part of it or almost the third part that man heareth not the Masse but is obliged to hear another the same day attentively if he will fulfill the precept Now let every man judge in himself how few there are which fulfill this precept in hearing the Masse without distraction or wandring minds and which labour to discharge themselves and vanish them when they come with fidelitie and we see but few who go to hear a second Masse as beleeving they have not heard the first devoutly enough Some may say all this is but a little scruple and of no great importance but according to all the Casuists and Doctors of the Romish Church the obligation to hear the Masse with the aforesaid attention and devotion every holiday and Sunday is a precept of mortall sin and eternall damnation so it is of great importance and cannot be said to be a scruple and I have known some timorous people which terrified with that rigid doctrine did often hear three or foure and after all were little better content and did beleeve that point alone capable to destroy them though otherwayes people of good life That which is said of the Masse in regard of all Christians is said likewise of the Breviary and canonicall houres in respect of the Clergie for they are obliged by the Popes Bull and by his Councels under pain of mortall sin and eternall damnation to recite them every day devoutly and with attention and the longer those prayers are the more hard also is the observation of this precept and I have seen some distracted thereby and others to fulfill faithfully that commandment and set their consciences at quiet tell one Psalme or verse ten times over beleeving not to have had sufficient attention and after all that were yet in doubt and of this number were even many Theologians and good Preachers Finally this sheweth clearly enough that if the Romish doctrine be true it is impossible even to the most zealous to save themselves by this point Now let us see the mystery of Auricular confession the difficultie is yet greater here for the rules and conditions of the confession are according to all their Doctors that when one confesseth himself Navar. Tolet. Bonac Less alii Casuist he is obliged first to declare all his publique and secret sins all his vitious actions words and thoughts and the circumstances aggravating the sin and even the number of every sort whether be action word or thought As for example how many times one hath sworn and how many times he hath had bad thoughts of what sort and how long he did delight and take pleasure in every one And that they may declare all they are strictly obliged to use all morall diligence to remember them and this moral diligence is taken according to the intervalles of confessions and the goodnesse of every ones memory so that he who confesseth often and hath a good memory needeth not so much time as another who confesseth but seldome and hath not so good a memory and every one must imploy so much time and take so much pains to examine himself before hand as is requisite to remember all and omit nothing And although according to the generall precept of the Romish Church one is bound onely to confesse himself once a yeer yet if in going but once they do not remember all they must go oftner and so often as is necessarie to every one that he omit none of his sins and so every one almost will find himself obliged to go to confession every week and even oftner and if he cannot remember them at the time of confession but by writing he is obliged to write them In a word they are obliged under pain of damnation to use all means and times possible and convenient that they forget nothing And if for want of time or care or sufficient and due preparation they leave off any thing of importance whether it be action word thought circumstance or number the confession is invalid and void for it wanteth fidelitie and integritie which is one of the necessary conditions and according to all those Doctors they who receive a Sacrament without necessarie dispositions commit sacriledge and if through bashfulnesse and shame which is incident to women any thing be omitted the confession is also of no force now to what rack and torture is a poore soul redacted by the means of this confession according to the maximes of the Romish Church and to how many is this confession which they preach so necessary to salvation and without which say they none can be saved cause of scandall and stumbling block to make them fall headlong into hell and who following that can be saved in the Church of Rome if this doctrine be found to be as true before God as it is preached and written before men It is not yet sufficient though they have fidelitie to merit absolution and make a good and sufficient confession there must say they be further in confessing a constant resolution of amendment of that which is confessed and all meanes and morall diligences are to be used for effecting it as for example he who confesseth he hath not fasted all Lent cannot have absolution and is uncapable of it if he have not a firme resolution in time to come to fast all the fasting dayes and all Lent over and use all possible meanes to effect it and he that confesseth he hath sworne or been angry had taken a surfet or sold or taken more than is reasonable committed injustice or had evill thoughts as of impuritie revenge or the like is uncapable of absolution and committeth sacriledge in receiving it if he have not a constant resolution to commit those things no more and to use all possible meanes to shunne all those things and the occasions of them Oh! how pernicious is yet the confession to many in that for when men fall continually in the same vice and see themselves obliged often to confesse the same sinne it is a great signe they have little care to amend and that so they have but few constant purposes and resolutions that are firme at their confession but every one ought to judge himselfe and though they can deceive men it is impossible to deceive God Now who with all those burdens strait obligations and hard commandements with that so strange doctrine of the Romish Church can hope for salvation and escape damnation Let every one of that sect make reflection upon himselfe and examine himselfe in this point I leave to every particular man to judge and protest I have spoken nothing here but according to the common doctrine
of all question doth proceed that great ignorance which is to be seen amongst the people in the Church of Rome there not being ten amongst an hundred instructed sufficiently to salvation or that can give a sufficient reason of their beliefe I say even according to the doctrine of their own Church This is specially to be seen in the Countrey Parishes and in many Cities also where though there be more frequent preaching the Communion and confession be oftner haunted yet the people are nothing the better instructed in the faith for all that nor know they sufficiently that which concerneth their salvation this defect can be imputed to no other cause but the forbidding the reading of the Scriptures which is the Booke of life appointed by God for the instruction and consolation of the faithfull for howsoever they make many Catechismes and the Preachers endeavour often to instruct the people in their beliefe they are but little the wiser or better instructed for all that for they nourish them not with the Book of life to wit the Word of God which is the true bread of the faithfull instituted by God for their instruction and comfort Where on the contrary in the Churches of the reformed Religion there is not one almost but he can give a reason of his beliefe if he have any judgement and is instructed in the faith though often they cannot reade but have onely heard the Scripture read and you shall finde in many places an infinite number of simple and ignorant people in humane learning who know the Bible a great deale better than many great Bishops in Popish Universities and famous Preachers among them which I protest I have often seen with great admiration as did many others also to the great confusion questionlesse of the Romish Church what ever they can alledge As for my part I confesse I could never finde any sufficient reason in that prohibition for reading the Scriptures for if the Scripture we call the Old Testament is the same Word of God that was left unto us by Moses by the Prophets and servants of God as is most certaine I see nothing more common in that Word than straight commands to reade heare meditate ruminate and observe the same to write it upon the posts of our houses and carry it tyed to our fingers that is to have it continually before our eyes and in our hearts I should make too large a volume contrary to my intention if I should cite all the passages which are clearly to be seen in it to this effect peruse but the Bookes of Deuteronomy and Numbers the Proverbs of Salomon the Psalmes of David and divers of the Prophets All those commandements and exhortations are given to all men as well the learned as the ignorant the poore as the rich which cannot be understood of the Bible onely in a strange tongue but in a language that is best understood of every one which is the vulgar That which is said of the old Testament may be more easily proved of the New which is as the last Will Christ Jesus our Father hath left us as his children by which we must know his intentions and that which he desireth us to doe to become worthy children of so good a Father and to possesse the inheritance he hath purchased for us through his merits and bloud Is there any man of judgement in the world who can beleeve that he hath left us his Commandements last Will and intentions as altogether needfull to salvation and not suffer us to reade the same and that there was but one man in the world to wit the Pope who had power to reade and explaine the same to others Where is that so important prohibition set downe Where is it so spoken have not we as much part in the inheritance of Christ Jesus as our Father the Pope By what right should Christians be deprived of the reading of the will and intentions of their Father the will of God and his holy Commandments which they ought to know and doe under paine of eternall damnation Is there any power or authoritie under heaven that can hinder them seeing God enjoyneth and commandeth the same the thing being of so great importance to them that none can be answerable for them in the day of Judgement Is there any power on earth that can dispence them No no this prohibition is altogether unjust and against both reason and the will of God Yes but some will say the intentions of God his Testament and the holy Scripture are made knowne to Christians by the sermons which they call commonly the Word of God It is true the preaching of the servants of God and Orthodox Preachers are highly to be esteemed for they may learne and profit much thereby but there is great difference betwixt a mans and the Word of God because the Word of God is altogether divine and holy and the infallible truth of which we cannot doubt and the Sermons of Preachers howsoever they be called the Word of God are not to speak properly the Word of God except onely that which is simply produced out of the holy Scripture the rest are onely humane words subject to faults and defects to passions and errors especially in the Romish Church where many among them cite oftner Plato Seneca Plutarch or some other than they doe the holy Scriptures and if they cite them it is so far from the true meaning thereof that they may rather be tearmed prophane than piously cited and sincerely explained Finally it is to deceive Christians to make them beleeve that Sermons should serve them in place of reading the holy Scriptures the Word of God is filled with a better spirit than all the best Sermons in the world for there it is the holy Spirit who speaketh to us whereof we ought not to doubt nor can we enter into any suspition of deception but Sermons being onely the words of men instituted to instruct and stirre us up to God wee ought indeed to respect them much and heare them willingly but we are not obliged to heare and receive them with so great respect as the holy Scriptures and we ought also to examine and confer them with the Scriptures as did those Noble Bereans having heard St Paul preaching to see if that which he said unto them was conformable to the Word of God as it is set downe Act. 17.11 neither did St Paul nor St Luke Act. 17.11 nor any other ever blame them for that action And our Saviour himselfe reproaching the Jewes that being sent from God his Father they would neither receive him nor beleeve in him saith to them Search the Scriptures Ioh. 5.39 for in them yee thinke to have eternall life for they are they which testifie of me And in the History of poore Lazarus and the wicked rich man is written in St Luke chap. 16. Luk. 16.28 when this damned wretch desired that God would shew miracles and raise some
they exercise any act of their charge or administer any Sacraments And neverthelesse they often continue so many years but as they imagine themselves to have all power to binde loose on earth so doe they quickly loose themselves from all those Anathema's being once Popes extending the same favour to all those who have assisted them in that mystery of iniquitie By such corrupt and diabolicall election it hath come to passe that such abominable Monsters the Earth hath seen sit in the chair of Rome that none can read the History of the Popes written by Papists themselves but their hair riseth with horrour it is not my intention here to set down the abhominations which are to be seen in those books howsoever written with all the moderation possible to a favourable Historian for I will not here be accounted invective and those who have not read those books should suspect me of that crime in producing such a multitude as hardly could they beleeve them being written by my hand But let those who will read there the life of Vrbanus the seventh who for a light suspition put to death eight of his Cardinals cruelly causing to be sowed five of them in one sack and did throw them into the Sea before his eyes he being present in the same ship Oh more than barbarous crueltie for a Church-man Let them see the life of Alexander the sixth sometimes called Borgia a native of Spaine who gave the Indies to the King of Spaine where he had nothing himself and gratified him â—â—â—ther with the brave title of Catholick King Let them but read I say the life of that good Pope and they shall see how many bastards he had and how loving one of them called Valentine excessively although the Murtherer of his own eldest brother to get his estate he had resolved to poyson all the richest Cardinals of his Court at one time at a feast he had prepared for them in the Countrey thereby to inrich his foresaid bastard with their spoils but that cruell designe was both prevented and punished by God for being thirstie before dinner the butler either ignorantly or by the just judgement of God taking the bottle with the poysoned wine for the wholesome the Pope having drunk of it died presently and that Valentine who drunk also with him being younger and stronger than he died not presently but languished the rest of his life An infinite number of such or the like actions little better if not worse are to be seen in their lives and histories where I rather wish the Reader to search them than that I should blot my book with them for if I should set them down here the simple and ignorant would beleeve I spoke with more passion than truth many of their actions surpassing all belief And if there be found any amongst those Popes well bred and of a courteous and wise disposition that hath seldome come to passe neverthelesse they have been guiltie some few excepted of the common crime of inriching their Nephews bastards and kinsfolks with the goods of the Church and the blood and substance of poore Christians so far as their power could extend it self and those have been the materials that have builded and cemented almost all the most potent families at this day in Italy But let us a little reflect upon the power of the Popes of Rome and their election for it is an important point CHAP. XIIII A notable reflection upon the usurped power of the Pope and his election and how much all Princes Prelates and Christians even Romanes are interressed therein I Have sufficiently shewne before that St. Peter never had the Primacy and how that which the Bishop of Rome pretendeth being usurped is unlawfull and of no force But let us suppose that Jesus Christ did establish St. Peter for his Vicar on earth and for Head of the Church after his death Nay suppose that St. Peter was Bishop of Rome it will not therefore follow that the primacie of the Church is bound to the Bishop of Rome and that he must be head of the Church who is created Bishop of the City of Rome or that the people of Rome have the priviledge to give a generall Head to the universall Church as those of the Romish Church are forced to confesse St. Peter say they was Bishop of Rome and erected his chaire at Rome therefore he hath placed and established the Primacie there I am sure that St. Peter also and first was Bishop of Antioch after the death of the Son of God therefore the seat of Primacie should be rather at Antioch Yes but he lived and died at Rome Our Saviour who was the chief Priest and Head of the Church without controversie died at Jerusalem at Jerusalem therefore rather should the Primacie and first chaire be and seeing Moses who was principall amongst the people and chief Doctor did exercise his office and die in the Wildernesse therefore ought the Israelites also to make the seat of their primacie and principalitie in the wildernesse They must then of necessitie say that the priviledge of primacie was personall and not locall given to the person of St. Peter and not to the City of Rome where he setled his last See they having as yet found no such passage in the holy Scripture commanding the primacie to be annexed to the Bishoprick of Rome If then the primacie of the Church was not bound to the Bishop of Rome what right have the Romanists had to give a generall head to all Christians as they have done a long time And although it had been annexed to him when it was a question to create a Primate by the course of election all Christians ought to be called to give their voice either themselves or by their deputies and chuse him whom they were to obey which never being done sheweth sufficiently that election was not lawfull and so other Christians were not obliged to obey him they having neither been called nor had voice in his election it being the Law of all Canonique election that all those who have interest be called to give their voice and suffrages either themselves or by their deputies But let us leave those ancient elections and see if that which is now adayes be surer and juster Here Oh Noble Princes and Prelates of the Romish Church I wish earnestly ye would onely lift up your eyes and consider how much ye are interressed in the election of the Popes practised now â—dayes When it is a question to create a generall and universall Pastor of the Church I beleeve that all Princes and Pastors yea and all Christians ought to be called to elect and chuse themselves or by their deputies him whom they must obey and who ought to keep and guide their souls and on whom all the good or evill of the Church dependeth But this is not observed they contenting themselves with the Cardinals who represent say they the Clergie of the Church Here I
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
in the world it being not so much as once mentioned in the holy Scripture as well as that of Antioch where Peter is said to have been nor did Paul being aâ— Rome ever speak of Peter who should have been there at the same time he was and often recommending the faithfull saith nothing of the chief amongst them to wit Peter Moreover writing from Corinth to the Romans whom he had taught he saluteth a multitude of Saints and christians at Rome naming them particularly but greeteth not Saint Peter at all who should have been Superiour and Master to Paul and all the faithfull so from the reading and consideration of the holy Scripture a strong proof may be drawn to prove that Saint Peter was never Bishop of Rome nor ever was at Rome But I think not the question of so great importance as to detain longer the eyes and minds of the Reader thereupon for though we grant that he was both at Rome and was Bishop at Rome it can give no superiority to the Pope of Rome Saint Peter having never had it as you have sufficiently heard and although he had had it is not an infallible consequence to make an article of faith that the Bishop or Pope of Rome should have it also Moses was established by God in the office of Priest Lawgiver and Prince in Israel but he left no Successour in that office and dignitie for God did not command it Saint Iohn the Baptist also had no Successour in his office nor the Apostles in their Apostleship although then we should grant that Saint Peter was generall Pastour and Head of the Church why should we give him a Successour in that chardge seeing God hath given no such command in his word And when Saint Peter writeth to the Christians he doth not command them to acknowledge the Bishop of Rome for his Successour after his death was there ever any Kingdome or Soveraignty temporall or spirituall in the world established without there were some Laws made about the Succession or form of Election here appeareth no such thing nor any declaration of the will of God upon this subject wherefore then doth the Pope claim this without the word of God and make it an article of faith Further if Peter was established universall Head of the christian Church it was then when the Church was small and the chardge was easie but it being now grown great and christians spread over all the world what shoulders are strong enough to support such a burthen Now if after the death of Saint Peter there behoved a Successour and Head of the universall Church to be chosen let all men who have but the least spark of judgement judge if that office ought not to appertain either to James or John whom Paul to the Galathians calleth the pillars of the Church who lived a long time after Saint Peter or to some other of the Apostles rather then to deferre it to Linus Saint Pauls disciple of whom nothing is extant but his name or to Clement of whom they produce onely some writings which because they contain too ridiculous things to be beleeved are rejected as Apocrypha or to Cletus or Anacletus for it is uncertain to which of those thice Or at least they ought to have honoured those excellent Apostles so farre as to call them and ask their advice for the choosing an Head of the Catholick Church who will beleeve that even in the time of the Apostles a small number of christians at Rome some of them converted Jews some Gentiles should have had the credit to give a Head and Pope to the Catholick Church meerly of their own authority without communicating with the Apostles or other Christians of Ephesus Corinth Jerusalem Asia and the rest who were beyond comparison in greater number and more considerable than themselves being converted before them and auncienter Christians many of them having seen and heard the Sonne of God preach and been his Disciples Where is that word of God which giveth this power to the City of Rome which besides the person of the Emperour who at that time did live there ruling in all cruelty and wickednesse had nothing more considerable than those of other Cities to give a chief Priest a Prelate and a Superiour to all the Apostles then living and to all the Bishops whereof many were Disciples of Jesus Christ and his Apostles and to all Christians dispersed in many provinces and kingdomes he must be very blinde who will perswade himself of such a thing without the word of God or some other authentique priviledge for it out of the Gospel the Acts of the Apostles their Epistles or some other books worthy of belief But if Peter was at Rome and was Bishop which is not likely he that succeeded him might succeed in the office and dignitie of Bishop but not in that of Apostle which was personall neither in the charge of universall Bishop and Head of the Church which Peter never had Nor do we find the first three or foure hundred years and more after the death of our Saviour that any Bishop or other writer did ever give to the Bishop of Rome the title of universall Bishop of generall head and Superiour or any such thing nor that ever any of the Romish Bishops durst lay claim to it We find indeed that many Bishops from diverse places did write to them concerning sundry points of Religion not as referring the determination to them but to ask their advice not as from Judges but as from Doctours and fellow-Bishops who having their chair in the chief Citie of the world might justly be esteemed men of capacitie and merit so we see they are content in their Epistles to call them fellow-Bishops or brethren and companions never Superiors nor Masters nor universall Bishops or Pastours or any such thing It would be too tedious to set down all the Epistles which bear these titles and although I should cite them yet would some men affirm I had left out those in which the title of universall head is found But for an irreprehensible proof of this before any reasonable man let them but read the lives of the Popes written by Popish authours especially by one Du Chesne a modern writer who doth not forget nor omit any thing to prove the Primacy and power of the Popes of Rome there yee may see in the life of every Pope the name and subject of all those who write to him and whereof any knowledge could be had and this man thinketh to draw great advantage for the Primacy of the Bishop of Rome from the multitude of letters written to him from so many places which was onely done for the reason alleadged before but not so much as one word is there to be seen of Superiour or universall head of the Church or any such like thing but onely of fellow-Bishop brother companion coequall or some such thing which shewed no Superiority or Primacy but onely equality as for
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
Againe in preparing himselfe to saile and about to passe through the raging waves calleth upon a piece of wood more rotten than the vessell that carrieth him for verily desire of gaine devised that and the workman built it by his skill Judge I pray you if all this doth not agree and is not found in the simple people of the Romish Church and if there be not as great reason to condemne them of Idolatry as those of whom it is spoken in this place and are not they which place those Images and expose them to the people which authorise them by their doctrines and sollicite the people thereunto the causers and protectors of Idolatry But as the Booke of Wisdome saith in that place The desire of game hath devised that for it especially hath been the onely covetousnesse of Priests and Clergie to gaine and gather the money and offerings of the people which hath made them expose the Images and erect them in the Churches there being many of those Images worth great revenues to the Clergie and I know some worth above ten thousand Crownes yearely to their Priests and therefore we need not marvell that the Romish Clergie so carefully maintaine the doctrine of invocation of Saints and Images For as the people goe but seldome to God but by the Saints so doe they but seldome goe to the Saints but by the Priests to wit by their Masses Pilgrimages and other the like means and howsoever the saints in heaven take no money for their paines they having no need they neverthelesse which are on the earth can well take it refusing nothing although they have no hands but the Priests have hands enough for all for they take that which is offered them with one hand with the other that which is offered to their Images so they handsomely take as men commonly say two maulters of one sack and know how to flea the poore beast without noise caring little whether the people commit Idolatry or not provided they find their profit And howsoever the Priests know well enough that the people commit idolatry with the Saints and Images in rendring to them the honour that is due to God neverthelesse that doctrine being so profitable to them they are loath to preach against it or reprove it And as a notable and very learned Bishop of the Romish Church who is yet alive and whom I well know a man unblameable in his conversation did begin not long ago eagerly to preach and write against those great abuses against the congregations and Tiercers against pilgrimages and those artificiall superstitions and the Idolatries practised by the ignorant with vitious simplicities and invented of purpose by the Priests to snatch mens money those who were the more interressed rose up against him incontinent and prevailed so far by their practises with the greatest that he was forbidden to preach and write and hath been disgraced and banished these many yeers although he was esteemed for that of the most judicious and even of them who did solicite against him but profit and gain suffocate and strangle oftentimes the reason and truth especially in the Romish Church CHAP. XIX Of the Miracles of the Romish Church THe strongest reason they of the Romish Church have to authorise their invocation of Saints is an infinite multitude of Miracles which they say were done by the Saints at the prayers of the faithfull and the book of their miracles is of such credit at this day in that Church that it is their Word of God and holy Scripture and the book in greatest estimation among the people and where scarcely one Bible is to be found in an whole Parish an hundred books of the life and miracles of Saints are to be seen Truly for my part I once accounted of them as other men did and because there was many strange accidents surpassing the force of nature I took great pleasure in reading those histories for it is naturall to our spirits to be delighted with things which are not common thence cometh it to passe that there are but few that are not delighted with the reading of Romans although they know them to be fabulous and things invented of purpose to passe idle time but when I came to sound and examine the manner in which those things were left unto us I found there was but small reason to brag of those miracles or oppose them to the Word of God and practise of the Apostles and first Christians for there is none but they know that those books of the Saints and especially that which is most esteemed at this present and called the flowers of the Saints composed by Ribadeneyra a Spanish Jesuite hath been extracted out of the ancient Legends and lives of the Saints in which the most judicious of the Romish Church as the Cardinall Baronius and others acknowledge so many absurdities and lies that they are ashamed to hold them for authentique such is the Tripartite History Metaphrastus Nicephorus The life of the ancient Fathers and Hermites attributed to St. Jerome who never dreamed of it The golden Legend and many others of the same kind where it is certain the lives of many Saints are which were never in the world Notwithstanding the Moderns have not neglected to take out of all those books the things which seemed to them least absurd and they thought easiest to be beleeved and so have left it to the world not with more truth but with more likelihood of truth But I would willingly ask them who told them that those things which they have pickt out of those ancient books and old Legends esteemed to be Apocrypha are truer than the things they have left behind For they were not present to know it and all things which might have come to passe and been done are not therefore come to passe and if any Authors have written of them they have taken them one from another as divers Writers do So truly all those Authors old and moderne do not deliver them as holy Scripture or things certain and infallible and the more judicious through all ages have never given great credit thereto Notwithstanding because many Authors are cited in them who write those things which indeed they have never seen but read or learned from their predecessours or found in some Manuscripts wherein were written many lies and false histories to make them more plausible to the end they might sell better to the people and to make them the more credible they write them often under the name of some dead Saint or some grave Author who had been famous and the simpler which make profession to beleeve all that is moulded or printed especially being dazled with the name of so many Authors whereof some were accounted Saints receive that as Gospel firmly beleeving the same but not the more judicious and wiser amongst them And as for Miracles I am not inclined to incredulitie but I am of so easie beleefe in that point as a
and corporally there and the Orthodox and reformed Church spiritually sacramentally and figuratively and after the same manner that our Saviour did receive it and give it to his Disciples Now there is no appearance our Saviour did eate his true and proper body for so should he have had his body within his body his whole head in his mouth in his stomacke and at one time been passible and impassible neither is there any likelihood he gave it after that manner to his Disciples for as it is said Ioh. 6.63 Joh. 6.63 It is the spirit that quickneth the flesh profiteth nothing and although we know that the whole body and person of the Son of God is of an infinite merit because of the hypostaticall union with the Deitie yet the Romane Doctors confesse ingenuously and affirme with us that it is not the corporall reception nor to receive it corporally that quickneth and maketh us partakers of the graces of this holy Sacrament for so should rats and dogs be capable as we are but onely the sacramentall and spirituall union and reception which is by true faith and the true and simple love of God under the signes of this holy Sacrament and therefore I marvell they stammer so much at this seeing they doe not pretend to receive more spirituall graces and benefits therein than they of the reformed Churches doe For my part I may truly say in this as I have already said in the matter of the Saints my inclination is very forward to render to God and the Saints and all the mysteries of our Religion all possible honour and respect and if I could acknowledge the reall and corporall presence of my Saviour in all his Sacraments and in all the mysteries of my Religion I would do it with all my heart but we have rules and lawes that guide us and to which we ought to submit our selves and onely looke to the will of God his institution and holy Word for that is the onely measure which ought to rule and forme our faith Now it is most evident by the Words and institution of Christ that he did not give his body corporally but onely figuratively and spiritually under the substance and figure of bread for see the words of Matth. 26.26 And Jesus took bread blessed it Mat. 26.26 and brake it and gave it to his Disciples There yee see that which he tooke was nothing but bread and that he blessed the bread which he did take and brake it and gave it so it was but bread which he gave for that which he tooke and blessed and broke was but bread But yee object that he said Mat. 26.26 This is my body therefore that which he gave was his body It is true he said This is my body but it is to be remarked that our Saviour speaking in Hebrew which although much mingled with the Syriaque was yet so called spake according to the phrase of that tongue now in that language the word signifie or represent is not found and in place thereof they used the word Est So we see in the Hebrew old Testament this word Est ordinarily used for the word signifie or represent as Gen. 40.12 Gen. 40.12 Joseph expounding the Dreames of the Cup-bearer and Baker of Pharoah saith The three branches are three dayes Vers 18. and in the 18 verse The three baskets are three dayes that is signifie and represent three dayes and in the 41 Chap. vers 26. Gen. 41.26 The fat Kine and the seven full eares are seven yeares and the seven evill favoured and leane Kine and the seven blasted eares are seven yeares It is cleare then from these passages that the word Est even in the Plurall number and in diverse Tenses import so much as signifie or represent Whence it is that although the Greek tongue want not words to expresse signifie figure or represent yet the Greek new Testament which often followeth the Hebrew phrase hath often est for signifie as the Apostle Paul 1 Cor. 10.4 1 Cor. 10.4 Gal. 4.24 Rev. 19.9 The stone was Christ and to the Galat. 4.24 the bondwoman and the free to wit Agar and Sarah are the two Testaments And Rev. 17.9 The seven heads are seven mountains upon which the woman sitteth And in vers 12. The ten hornes ARE ten kings v. 18. and vers 18. The woman which thou sawest IS the great City It being impossible then for our Saviour to say in his own language this signifieth or representeth my body because those words were not in that language he spake as he could and according to the forme of speech used among the Jews and familiar in holy Scripture And the Evangelists knowing that Christ did speak in that manner have set it down the most ingeniously they could so the Romish Church hath no reason to beleeve that to be his true body because Christ said This is my body Ioh. 14.6 Besides when our Saviour saith St. Joh. 14.6 I am the way the truth and the life I am the doore and the like the Romish Church understandeth it figuratively and by way of Allegory why then when Christ hath said This is my body do they not understand it figuratively for it is as hard to beleeve that the bread is the bodie of Christ as that he is the way or a doore and all that they say that our Saviour did more clearly explain himself in those other passages than in this it is without reason or ground but rather he hath explained himself more cleerly in this than the others Luk. 22.19 1 Cor. 11.16 saying Do this in remembrance of me as S. Luke hath it 22.19 and as S. Paul explaineth it 1 Cor. 11.16 Moreover if Christ had given his true body he would have commanded his disciples to adore it and would have elevated it that they might have adored it which cannot be observed seeing they sate stil at Table which is a posture no way fit for adoration and they who should do it now in the Romish Church would be judged to be prophane and contemners of God and this adoration would have been chiefly necessarie at this first institution and as it was impossible but some crums would fall especially in breaking the bread as Christ is said to have done he would straightly have charged them together to gather up all the crums together diligently not leaving any as they do in the Romish Church for according to this opinion Christ should be wholly in everie little crumme as well as in the greatest pieces which neverthelesse is not to be seen in any place of the holy Scripture This is also proved by the words pronounced in the distribution of the cup for thus S. Matthew hath it 26.27 and taking the cup he gave thanks Matth. 26.27 and gave it them saying Drink ye all of this for this is the blood of the new Testament which is shed for many for the remission of
sins S. Luke who hath written since hath these words Chap. 22. v. Luk. 22.20 20. This cup is the new Testament in my blood which is shed for you and likewise S. Paul 1 Cor. 11. This might suffice to shew that the words of S. Matthew should be figuratively understood and in a significative mystery for S. Paul and S. Luke having written since have set it down after the same manner to cleer the mystery having made as it were a paraphrase upon the words of Saint Matthew Now those words of S. Luke and S. Paul lead straight to the knowledge of the truth for I beleeve not they can say that the cup is really the new Testament or a covenant for a Testament or a Covenant are a relation an action an accident and the blood is a substance Moreover a Testament consisteth in clauses and promises which can no wayes appertain to the blood of our Saviour and there is no reason to call Christ the Testament seeing he is the Testator himself and if a partie contracting can be called Testament and Covenant the faithfull may also be called the covenant and the Priest making daily the blood of Jesus Christ should make the covenant and Testament of Christ every day which is eternall and was made before the institution of this mystery The Gospel which is the Testament of the Son of God being alreadie divulged and therefore we must say that those words this cup is the new Testament in my blood ought to be understood figuratively and in a signifying mystery and therefore you may see the word est used for signifie or represent even in the institution of this mystery by the Romanists own confession wherefore then think they it strange that it is so used also in the distribution of the bread Furthermore this Sacrament is called bread in a number of other places and that after the institution of this mysterie and Christ saith after the administration of the wine Verily I say unto you I will drink no more of the fruit of the Vine he meant then that it was wine after he had spoken those words In a word the institution of Christ appeareth so clearly in this mystery to have been onely the figure of his body and blood that I marvell how any can doubt of it and those who desire to be further informed upon this may read the Authors who have written of it more learnedly and copiously especially the books of Doctors Peter du Moulin and Andrew Rivet two of the most able and famous writers of this age and who are reputed for such even by the learnedst of the Romish Church Now as for the distribution and communion under two kinds it is certain that Jesus Christ gave it so and that he gave the bread and wine together to all them that were then at Table with him and that in them he hath commanded all Christians to do the same Matth. 26.26 by those words Take and eat and by those other words Drink ye all of this for they to whom he saith Drink ye all were none other but they to whom he had said Take and eat and when he said drink ye all if they to whom he spake should onely represent the Priests as the Romanists will have there should be none also but the Priests obliged to communicate under the element of bread for they were none other but the same and there is neither ground nor reason to make this distinction But if they say that the Church hath taken the cup from the people for many just reasons and to shun a multitude of inconveniences as because the wine might easily spill because it is scarce in divers places or for the irreverence many might commit in wetting their beards in the cup and so letting some drops of the blood of Christ hang thereon by which means they should have the whole body of Christ hanging at their moustaches which would be very great irreverence and other the like frivolous and ridiculous reasons that is to shew themselves wiser than their Master Christ and to blame him of indiscretion for not foreseeing all those inconveniences and disorders in instituting that holy mystery But our Saviour being the eternall Wisdom cannot be blamed of that vice and well knowing and foreseeing all that was to fall out in the world through all the ages to come all those reasons ought not to be alledged on the contrarie but it is in a multitude of other things as well as in this that the Church of Rome passeth from the institution of Christ to follow her own inventions desiring her self to be esteemed wiser than the Wisedom it self Now I beleeve a Christian cannot be blamed for doing as Christ our Master hath done and taught us by his example and words and to imitate him as neer as can be in all his actions and especially in the administration and reception of the Sacraments but rather that the perfection of a Christian life and doctrine consisteth in following the words and examples and the institution of Christ and that with all possible exactnesse and seeing the Church of Rome beleeveth and confesseth that Christ hath instituted the holy Sacrament as it ought to be and none can find fault with his institution wherefore do they not follow his institution and example which if they did in this and other things they would in a short time be but one fold and one Shepheard to wit Jesus Christ and all controversies should be quickly decided CHAP. XXI Of the Masse and of Prayers in a strange Tongue ONe of the things of greatest importance at this day in the Romish Church is the Masse which the people be commanded to hear wholly on the Sundayes and holidayes under the pain of eternall damnation and are exhorted to hear it every day for which so many rich Altars are erected for which so great diversity of ornaments of silke and embroiderie loaded with gold and pearl and for which they have such a huge number of utensils of incense dishes of candlesticks lamps and moveables of gold and silver that to speak the truth it is a thing very pleasant to the eye and very capable to draw approbation and applause from those who have no other reason but sence but in matter of Sacraments and divine mysteries men ought not to stay upon humane inventions proper for recreation and delight as may be done in Tragedies and Comedies and in worldly magnificences and pomps of this world but they ought onely to look to the divine intention and institution and seek more after the happinesse and salvation of the soul than the contentment and pleasure of the sence And howsoever the Popish Doctors preach to the simpler that Christ and his Apostles did say Masse and write in the Indexes of their Bibles and contents of Chapters the Masse proved in these places where Christ instituted the Sacrament of his Supper if they mean that to communicate in both kinds is to say
words of God even in the matter of the Sacraments But the Pope doth not onely extend those words unto internall and externall sins but perswading himself that it was especially said to him All that thou shalt bind on earth shall be bound in heaven and all that thou shalt loose on earth shall be loosed He taketh upon him to loose the bands of oaths loose and exempt Subjects from the subjection and fidelity they owe to their natural Princes and children from the obedience they owe to their fathers and mothers when they become Religious in any Monasterie by the same authoritie they loose marriage lawfully contracted if it be found that the husband and the wife together have presented a child to be baptized or be allied by the confirmation and so it seemeth that the Scripture is onely alledged by the Papists to uphold and maintain the power of the Pope Now what ever is the controversie among them for this passage it sufficeth that it manifestly appeareth through the whole Scripture that Christ did never command Auricular Confession but repentance and amendment and that the Apostles did neither command nor practise it which if they had done it would questionlesse have been mentioned in the Scripture in some places of their writings or in the History of the Acts of the Apostles and if the confession were of such importance as they would have it in the Romish Church the Apostles doubtlesse should have preached it and even practised it often amongst them confessing one to another For all the Doctors confesse that they might commit if not mortall yet veniall sins and when they did declare the faith to the faithfull they would also have preached the sincere confession of their sins and taught them the true manner of the same and even to make generall confessions as they had preached the practise and exercise of other vertues which not being found in any part we must conclude that in their time confession was not in use and that it is an humane invention proceeding neither from Christ nor his Apostles but instituted established and maintained by the Clergie for the great temporall profit they draw from it I say moreover in the time of the primitive Church Auricular confession was not in use and was neither thought an obligation nor command nor of such importance as it is at this present which that it may be most cleerly seen I intreat the Reader and especially them of the Romish Church to see in the life of their Saints which they hold for their Bible and holy Scripture there let them read the life of all the Apostles and holy Martyrs nay even of all those whom they call the Confessors of the first ages as of St. Augustine Chrysostome Athanasius and Basilius who is esteemed to be founder of the orientall Monks of St. Anthony and St. Paul the Hermits Finally of all those of the fourth fifth and sixth ages yea and since I am assured they will never find that any of those ancient Fathers did make any auricular and secret confession to the Priests Notwithstanding they are esteemed to have been very zealous men in Christian Religion and men of vertue and exemplary perfection who would never have omitted it if it had been of so great importance See both their life and death there is never a word spoken of Auricular confession which if they had used it would questionlesse have been mentioned some where in some one of those lives which are in great number And he especially who not long ago hath gathered and collected all those lives and who hath omitted nothing which he thought might be usefull to the Romish Church would never have left out this point if he had found the least traces of it in any places and I even marvell he hath not added it as he hath done many other things of his own invention but we must say that either he did not bethink himself of it or God hath not permitted it to confound this new doctrine of the Romish Church by looking to the ancient and the practise of those Fathers And mark how the same Author forgetteth not to mention this point in the times of those where he findeth it to have been used and because that this Auricular confession hath been in greater estimation within this short time than ever before so there is no Saint in those last ages in whose life there is not very speciall mention made of their frequent confessions and their sincerity therein but in the lives of the ancients there is no mention made of it at all Moreover I marvelled often that there was no more spoken of it in the books of the ancient Fathers Turn over I pray you Augustine Irenaeus Theodoret Chrysostome and Cyprian and see if there be any thing spoken of Auricular confession to the Priests it may be they speak of some exomologese and confession but that was publike and not secret confession to the Church for satisfaction and edification and not secret and Auricular confession to the Priests for sacramentall Absolution Remarke also if yee finde in any place of them any examination of the conscience with which all the Books of this time are filled in the Church of Rome see if any of them hath written any cases of conscience to teach the manner of confession as we see a great multitude in our dayes there yee will finde no such things and is it not a strong proofe if it be not found in those Fathers that Auricular confession was not in use in those dayes for they being so godly men and the most famous of their ages they would often questionlesse have used it and recommended it to others and it is not credible they would have composed so big volumes without making cleare mention in some place nay even in many places of that which is esteemed so necessary a Sacrament and of so great importance Furthermore Yee will find in the Book of the lives of the Saints and in the History of the ancient Hermits attributed to St Jerome how those Ancients were sometimes nay even often and in many places of Aegypt foure or five thousand Hermits or Cenobites or more under one Superiour Master accustoming themselves to the singing of Psalmes reading and meditation of the holy Scripture for it was not as yet forbidden in those times and to work with their owne hands and bodyes to winne their livings and be burdensome to none as St Paul did and commonly there was but one Priest for that great multitude who often did not live amongst them but came to see them every Sabbath to celebrate divine Service unto them Now there is no appearance that the confession was in use in those times for one or two Priests would not suffice to confesse often so great a number and though a man should doe no other thing in a fortnight he were not able to confesse two thousand And those Books of their lives make no mention that they
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
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