reserved by the Pope alone to distribute to all christians and cannot commonly be obtained without a great deal of money especially for those who are remote from Rome and that for the explanation thereof we must submit to the Church that is to the Pope as I have already shewed So there is nothing but the explication of the Pope which can be a rule of faith and which is infallible doctrine and so the Pope maketh himself sole Judge of all matters of faith to determine that which is and that which is not is not this an intollerable extravagancy and worthy to be laught at by all men of understanding seeing it is without warrant from Gods word as may evidently appear The Pope saith then the Scriptures are very obscure and must not be holden for a rule of faith nor be read for fear of mistaking the meaning It is true that the Scripture consisting of many books written by divers authours at divers times yea and in divers ages and for divers ends contain great diversitie of style for in some places it is historicall in others propheticall in some metaphoricall in some morall and in some mingled and although all that is contained in those diversities of the holy Scriptures be written for our salvation as saith Saint Paul and we ought to make our profit thereof Rom. 13. neverthelesse it is not to be doubted there both are and ought to be many obscure things according to the nature and qualitie of the style in which the things are writren for prophesies parables and metaphors are ever accompanied with obscurity But as our Saviour did make but a short speech upon earth and having lived some 33 years preached but 3 or thereabouts during which small time he did preach and teach clearly and soundly all things which were necessary to salvation so that the most simple and ignorant might understand him and be sufficiently instructed by his sermons Neither is there any but Reprobates who will say that God being come to save mankind did not give sufficient instruction and clear enough for all men to be saved Otherwise how could he have condemned Corasin and Bethsaida and pronounced those words against those towns Matth. 11.20 c. Wo be unto thee Corasin wo be unto thee Bethsaida for if the mighty works which have been done in you had been done in Tyre and Sidon they had repented long ago in sackcloth and ashes But I say unto thee that it shall be more tolerable for the land of Tyre and Sidon in the day of judgement then for thee And thou Capernaum if the mighty works which have been done in thee had been done in Sodom it would have remained unto this day But I say unto you that it shall be more tolerable for the land of Sodom in the day of judgement then for thee Out of all question those cities would have received clear and sufficient instructions for their salvation otherwise he would have condemned them wrongfully And if Christ Jesus did preach clearly all things necessary to salvation so that those who followed him and heard him preaching might attain to perfect faith The Evangelists having set down his life and doctrine to us especially that which was necessary and also endeavoured so farre as they were able to make the same known to us as clearly as our Saviour had preached it otherwise they should be very blameworthy and we should have great reason to except against them that our Saviour having preached a doctrine so clear and easie to be understood of all men they should have left it in so obscure and hard terms that none except the learned Divines were capable to understand what not the learned Theologians nay none I say in the world except one man to wit the Pope were able to understand and give its true meaning and explication No no it is blasphemy to imagine it but we must beleeve that the doctrine of the Evangelists being the same our Saviour preached is left to us with all the facilitie and clearnesse was possible and sufficient to instruct to true faith and salvation neither can they be blamed of any defect especially being directed and assisted by the holy Spirit to that end This impertinency also may be confuted by the onely reading of the Scripture and those who tax the same of obscurity or hardnesse do it undoubtedly out of malice or ignorance never having read it nor it may be never seen it whereof are an infinite multitude in the Romish Church For certainly it is so clear especially in those things which are necessary to our salvation that the most ignorant and simple may understand it and that oftentimes better then many learned whose presumption of their science seeking subtile and curious interpretations in the simple words of our Saviour beyond the purity and sincerity of his intentions are by his just judgement deprived of the true meaning of the same As the Sonne of God himself saith in those words Mat. 11.26 I thank thee O Father Lord of heaven and earth that thou hast hid these things from the wise and prudent and hast revealed them unto babes t is so Father because such hath been thy good pleasure And be assured no man how ignorant soever providing he hath common sence shall ever reade the holy Scripture with the spirit of simplicitie and a mind onely desirous to seek the way and means of salvation but the holy Spirit who hath indited the same will give him with a singular consolation and satisfaction an easie and clear knowledge of all things necessary to salvation But if any passages somewhat hard be found which is very rare in the Evangelists they may be passed over as not absolutely necessary or rather for greater satisfaction the opinion of learned men may be asked about it nor must we marvell if sometimes we find diversity in their explications for being matters not absolutely necessary nor touching the essence of Faith the controversie in such points is not of great importance But to say that we must instruct all and not read it for fear of mistaking some things is a meer invention of the Romish Church or rather of the Bishop of Rome who desiring to establish many articles of Faith to maintain his authority and the greatnesse riches of his estate and Clergy and seeing nothing clear in the holy Scripture to authorize his doctrine hath gone about to make Christians beleeve that the Scriptures were obscure and that it belongs to him onely to declare their true meaning and determine that which belongeth or belongeth not to faith and that they ought not so much as once presume to read them Further he hath straightly forbidden them under pain of Anathema and an eternall curse fearing lest the people coming once to read them should there find the condemnation of his false doctrine and the more prohibitions there are the more also is the gain and profit he maketh thereby upon those who
his Incarnation and passion and the love that he hath testified unto us it is willingly and without grounds to make soules despaire and terrifie the consciences without subject onely to bring profit to the Clergie for this is the meaning and ground of the mystery Now let us see if they have passages out of the holy Scripture for a doctrine so cruell and contrary to the bounty and mercy of God and merits of the blond of Jesus Christ They alledge this of St Paul 1 Cor. 3.14 1 Cor. 3.14 If any mans worke abide which he hath built thereupon he shall receive a reward If any mans worke shall be burnt he shall suffer losse but he himselfe shall be saved yet so as by fire and that fire the Romish Church understandeth the Purgatory and so concludeth that there is a Purgatory I have granted that all which is in the holy Scripture is not cleere nor easie to be understood but onely that which is necessary to salvation and this passage is one of the most obscure and difficile in the Scripture but not necessary to salvation and yet the Romish Church will ground an Article of faith upon it and the most strange and terrible of all and contrary to the bounty of God but he who will reade the whole passage will easily judge that it must be understood in an Allegoricall sense and especially the word fire which St Paul addeth on as by fire to shew that it must be understood by similitude saying He shall be saved as by fire that is to say as if he had passed through the fire or were purged and purified by the fire even as we see the mettalls are purged by the fire and the Fornace Now there is no reason for grounding this so important a doctrine which is so strange and difficile to be beleeved on such a doubtfull foundation much lesse on metaphoricall and allegoricall and such words and it is evident from this passage that the Apostle speaketh nothing that commeth mere to the doctrine of Purgatory But the Apostle speaketh of Pastors and Doctors who in teaching retaine the foundation which is Christ on whom some build wholsome and solid doctrines which in that place he tearmeth Gold silver and precious stones others build light and vaine doctrines called in that place Wood hay and stubble and the Apostle saith that those frivolous doctrines being tryed by the word of God as mettalls by the fire shall not subsist and that the work of such a Preacher shall perish and the tryall shall make it knowne that there is no soliditie but as for the person of the Pastour he may be saved because of the foundation Jesus Christ which he hath holden being notwithstanding tryed by the Word of God as by fire So you see that it is there spoken of a tryall which is made in this life and not after death and also of a tryall of the doctrine and beliefe of Pastours by the holy Scriptures and not of a torturing of soules by fire so they have no reason to ground Purgatory on this I know that this passage being obscure and hard hath many divers explications but I beleeve every man of understanding will judge this the truest and most conformable to the intention of the writer if he will but take the pains to consider it but howsoever it being obscure we have no reason to beleeve that the Apostle hath preached an Article of faith to us therein which is not to be found more cleerly explained in any other place of the holy Scripture and if because there is mention made of fire in that place the fire of Purgatory must be understood they may produce an infinite number of passages where Purgatory may be found because there is mention made of fire in them Take here another of as little strength Our Saviour speaking in St. Matth. 12.32 of sins against the holy Spirit saith Matth. 12.32 He that shall blaspheme against the holy Spirit it shall neither be pardoned him in this life nor in the life to come This life to come saith the Church of Rome is properly the fire of Purgatory and so there is Purgatory but this doctrine doth not even agree with that they teach of their Purgatory for they said the sins be forgiven before they enter into Purgatory and that none go thither who are not received in favour with God and so according to them no sin is pardoned in Purgatory Now Christ by those words which are also obscure and difficile to be understood doth onely exagerate the sin against the holy Spirit and saith that he will not pardon it neither in this world nor at the day of judgement where the second condemnation is pronounced and so that he will punish them in this world and after death but there is no man who seeth not that this is too far distant from the doctrine of Purgatory to ground an Article of faith upon it You see neverthelesse the cleerest things which they produce taken out of the Word of God to establish the Purgatory and that so terrible doctrine where you may perceive the small reason and little probabilitie thereof But behold here other far cleerer and manifest proofs drawn from the holy Scripture against Purgatory Christ said to the thiefe who implored his mercy and put his trust in him in the time of his death Luk. 23.43 Thou shalt be this day with me in Paradise that is to say thou shalt be this day happie with me He sendeth him not to Purgatory although he had been a great sinner all his life time and that the death which he suffereth is by force and by order of justice and not for innocencie or for the faith as the Martyrs and S. John saith in his first Epistle 1. chap. 9. The blood of Jesus Christ purgeth us from all sins 1. Ioh. 1.9 if all sins be purged by the blood of Christ there is no need of the fire of Purgatorie to purge them more Col. 2.13 And S. Paul to the Colossians 2.13 saith that God forgiveth us all our offences freely if God forgive us freely as is evident thereby he desireth then no more any other satisfaction on our part nor pretendeth to punish us in satisfaction to his justice If a father correct his children it is for their amendment and not for his satisfaction and can it be beleeved that God who is so good and mercifull doth punish his own with so cruell fires onely for his satisfaction where there is no hopes of amendment But if God afflict us in this world it is for our amendment and not to satisfie himself Heb. 1.3 And in the Epistle to the Hebrews Christ hath made the purgation of sins not out of all doubt by fire nor by the tormenting of souls but by his own precious blood which he hath shed for us And in the Epistle to the Romanes 8.1 Rom. 8.1 There is no condemnation to them who are
THE CHRISTIAN AND CATHOLIKE VERITIE OR THE REASONS AND MANNER OF THE CONVERSION OF FRANCIS DE NEVILLE FORMERLY A CAPVCHIN PREACHER The Popes Missionary and Superiour in sundry COVENTS of the same ORDER A Treatise very usefull for all Christians and especially for such as are POPISHLY-affected or not fully setled in their beliefe And for the further Confirmation of the FAITHFULL Wherein many SECRETS of the ROMISH Clergie heretofore UNREVEALED are DISCOVERED Dedicated by the Author to the High Court of PARLIAMENT now Assembled 1642. See the Contents at the next Page LONDON Printed by T. P. and M. S. for H. Blunden at the Castle in Cornehill 1642. THE CONTENTS OF the CHAPTERS AN Historicall Prelude concerning the Author Chap. 1. How the Romish Church acknowledge no other Judge in matters of Faith but the Pope page 1 Chap. 2. That the holy Scripture is the onely Judge and rule sufficient of Faith and not the Pope nor the Church p. 4 Chap. 3. That the holy Scripture is clear in that which concernes things necessary to salvation pa. 8 Chap. 4. That the holy Scripture is given us by God to read and meditate in the same and that the prohibition of the Pope to read it is altogether unjust and contrary to the will of God p. 12 Chap. 5. Of Traditions and that they ought not to be taken for Judge or rule of our faith p. 20 Chap. 6. Traditions condemned by the holy Scripture p. 25 Chap. 7. That we cannot ground our beleef upon the books of the ancient Fathers p. 27 Chap. 8. Concerning the chief point of controversie to wit that S. Peter had no Primacy in the Church and that the Primacy of the Pope is an unlawfull usurpation p. 30 Chap. 9. 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 p. 40 Chap. 10. Proved by the holy Scripture that the Apostles did never acknowledge S. Peter for superiour and universall Head of the Church p. 43 Chap. 11. That although S. Peter had had the preeminence the Pope hath no right to challenge it to himself and that the Primitive Church never acknowledged this universall superiority in the Bishop of Rome p. 48 Chap. 12. In what manner and at what time the Bishop of Rome usurped the Primacie pa. 53 Chap. 13. How the Bishop of Rome hath and doth labour to maintain his usurped Primacy and after what manner the Pope is elected at this present p. 57 Chap. 14. A notable reflection upon the usurped power of the Pope and his election and how much all Princes Prelates and Christians even Romanes are interessed therein p. 64 Chap. 15. How absurd is and how little ground hath the pretended infallibilitie of the Bishop of Rome and that it is not without cause he is called Antichrist p. 71 Chap. 16. The summe and conclusion of the former discourse concerning the usurped Primacie and infallibility of the Pope p. 75 Chap. 17. Of the Invocation of Saints p. 78 Chap. 18. That profit temporall is the cause of the Invocation of Saints and Images in the Romish Church p. 84 Chap. 19. Of the Miracles of the Romish Church p. 89 Chap. 20. Of the holy Sacrament of the Lords Supper and the Communion under both kinds p. 101 Chap. 21. Of the Masse and of Prayers in a strange tongue p. 107. Chap. 22. Of Auricular Confession p. 113 Chap. 23. Of Purgatory p. 122 Chap. 24. Of Indulgences p. 131 Chap. 25. Of the Congregations and Religious Orders p. 136 Chap. 26. Of Justification p. 141 Chap. 27. Of the heavinesse of the yoke of the Church of Rome in comparison of the yoke of Christ. p. 147 Chap. 28. If one can be saved in the Romish Church p. 151 Chap. 29. A comparison of the Protestant Reformed Church with the Church of Rome and in which of them two is salvation most certain pa. 156 TO THE MOST HIGH AND HONORABLE COVRT of PARLIAMENT of England now assembled in the yeer of the Lord 1642. Most Illustrious Assembly WE owe the homage of Service in those places where we first breathed not where we were conceived this little Treatise had indeed his conception beyond the Seas but being brought into the world in the Land and in the time of Your Authoritie it is to You it oweth homage and to whom it is bound to render all the dutifull submissions a vassall oweth to his Lords and will account it self exceeding glorious if ye but daign to vouchsafe it with your favorable acceptance for it trusteth that once being acknowledged for Yours it will be the more welcome in other places and your Patronage alone will be a sufficient protection to defend it against all the attempts of its enemies and evill willers And I am fully perswaded it could never have obtained a more happy nor Honorable protection in this world For that famous Assemblie consisting of the supreme and royall Majesty as the most worthie Head thereof of the Illustrious Nobilitie and the choicest Persons of the whole Kingdom as the Members of it there is none in this State who will not think themselves obliged to receive it favourably and if it shall passe the Seas to travell through forraigne Countreys it will questionles be more regarded there being no Canton in Europe where the wisdome of this Noble Assemblie is not admired and redoubted and where all that it avoweth and protecteth is not highly prized But as there is no good thing in the world which meeteth not with some contrarietie no vertue that is not opposed no prosperity that is not crossed I doubt not but it will find contradictions and obstacles both at home and abroad at home from some evill Christians secret enemies of the peace and tranquillitie of this Church and Estate abroad from the Enemies of the truth and every where from envious and malicious spirits But I trust it shall be as the nest of the little Alcion which under the protection of the most High contemneth the surging billows of the Ocean and which though tossed with the waves remaineth still victorious above the floods Or rather as the Rocks which cannot be moved with stormes but continue firm against all the assaults of winds and tempests So I shall let it travell under those favourable hopes with expresse charge to proclaim in all places where it shall passe the greatnesse of your glorie While in the meane time I shall endeavour to shelter my self here from all dangerous stormes under the shadow of your wings to enjoy the sweetnes of peace and happines which this whole Land expecteth from your wisdom and one who for the glory of God hath sought hither for refuge as I may hope from your bountie And there in greater securitie than the Dove that is chased by the Hawks doth find being once gotten into the holes of the Rock I shall meditate the rest of my dayes the wonders of the Almighty and
earnestly pray to him that it would please him to poure out upon their royall Majesties and their Princely Progenie upon your most Honorable Persons and this whole Land all the heavenly and earthly blessings that can wish Most Illustrious Assembly Your most humble and obedient Servant FRANCIS DE NEVILLE London this 28. of March 1642. Authoris Submissio SAcrosanctae Individuae Trinitatis Catholicae orthodoxae Ecclesiae authoritatis omnis sanae sincerae non praeoccupatae mentis judicio censurae haec quae scripta sunt hic subiecta sunto To the Reader FRiendly Reader if you finde any thing faulty and unpolisht in this Booke Know that the English tongue is strange to the Author to whom newly and as it were miraculously escaped out of Popish persecutions and strict imprisonment Tranquillitie and many other accommodations were wanting requisite for the perfection both of composition and impression yet neverthelesse if you understand French the Authors naturall Language may supply what is here defectuous and if it come againe to the Presse you shall have every thing more exact and perfect in the meane time be favourable in all and especially in some faults occasioned by the Printer such as are these following Errata quaedam PAge 15. v. 24. Bishops leg Doctors p. 43. in Tit. Spirit l. script p. 68. v. ult Infallible l. Insatiable AN HISTORICALL PRELVDE CONCERNING THE AVTHOR CHristian and courteous Reader there is nothing in the world made for it selfe but all for man and man for God who is the last end of all things and as the members of one body doe ayde and serve one another for the enjoying the priviledges and felicitie their nature is capable of so men being Members of the same body 1 Cor. 11.3 whereof Christ is the Head as St Paul saith ought to serve one another to bring themselves to God who is their last end and blessednesse It is that which moved the Apostles to Preach the Gospell through the world with so great travaile and paines It is that motive of charitie that moved St Paul and others to leave unto us the writings and doctrines which we have in the Canonicall Books It is onely this Consideration also that hath engaged mee to undertake this present Treatise wherein I onely intend to lead and conduct you to God If you walke straight to the paths of the true Church and faith I intreat you in reading this Treatise to give thankes and praises unto God with mee for the mercies and marvailous deliverances he hath wrought for mee in bringing me out of darknesse and from the shadows of death If you waver and be in doubt of the truth of the way you will finde here matter to assure and confirme you And if you be gone astray out of this way I hope reading this Discourse you shall be directed into it againe Especially if you be in the Romish Church it is to you chiefly I speake and for whom I write this hoping examples will be of greater power than words with you For friendly Reader I have been a long time even as you in the same blindnesse and doubtings you are in and because I was told that it behooved mee to beleeve without further enquiry and have onely the good faith as they say of the Colliar which is to referre himselfe to the faith of his Curate without further examination I assayed to doe the same bending my will that way but so soone as I began to have a little judgement J had a thousand combats in my minde in that blinde obedience which J could not see grounded upon any sure foundation J heard of an holy Scripture but J was almost twenty yeares old before J knew what it was J was permitted yea and recommended to reade and learne even by heart Virgil Cicero Homer and Plutarch all of them Pagan prophane Authors and proper to teach paganisme the Idolatry of the false gods no man desiring mee to reade or learne the holy Scriptures which the holy Ghost left to make us wise unto salvation and to instruct us in Christianitie and the worship of the true God as the Alphabet and rudiment of Christians Is not this a strange malice or blindnesse All that was spoken to mee in matter of faith was that it behooved mee to beleeve without further search and refer my selfe to the faith of our Teachers And what did J often say in my selfe If those who lead us be blinde or dissemble the truth through perversenesse or for other interests Mat. 15.14 the blind leading the blined both must fall into the ditch if our Leaders will goe to hell and be damned J shall then be as they referring my selfe to them J saw they were but men full of infirmities and imperfections as others that their words were words of men subject to deceit and lyes where J did finde nothing sure to settle a firme beliefe so that J did conclude in my selfe that faith being a certain knowledge and beliefe it could not be sure but upon a certaine and infallible foundation and so J concluded there was nothing but the Word of God alone and not the word of man that could assure us of true faith and of the way to salvation and that that Word of God being left to us in the holy Scriptures it was the dutie of every man to search and examine if the faith and doctrine preached were conformable to it and that no wise and judicious man should refer himselfe to another every one being to give an account for himselfe in the day of Gods Judgement and none received there to warrant and baile another This then moved mee to compare the doctrine of faith which was taught mee with that which Jesus Christ did preach and there J found so great difference in many points that it might be said to be altogether another doctrine than that of the Sonne of God Happy was it for mee J understood the Latine as my Mother tongue for J was above twentie yeares old before J durst reade or keepe by mee the Bible in the vulgar tongue under paine of greater Excommunication said they then is pronounced against one who should reade a Book of the Black Art or kill his father or mother and there is none but the Pope alone hath power to doe it or can give License Even so did J obtaine it by that means but this by the way They produced indeed for every thing the holy Scripture but for the most part in a meaning so far different from the truth that there is no error heresie nor dissolutnesse which may not be grounded and maintained in like manner upon and by the holy Scriptures J did heare them speake of Traditions and that we ought to submit our selves to the meaning and judgement of the Church but when J came to examine the Church and the infallibilitie of those Traditions J found that all was resolved in the judgement and head of the
done by the grace of the Father of lights who is never deficient in necessitie and from whom I confesse doth proceed the great gift of faith And if a Pagan should be Judge of this controuersie and others betwixt us and the Romish Church I verily beleeve he would suddenly condemne that Church of an unjust usurpation and intolerable errour in this point as all the rest which by the grace of God we shall handle hereafter and give sentence in favour of my beliefe which I protest I have chosen as the holiest purest and most conformable to the doctrine and intentions of the Sonne of God and his Apostles Now all the question and difficultie of this point consisteth the knowledge of those two which of them is the most certain rule and sure Judge most to be beleeved and most proper for our faith whether the Word of God or the Pope of Rome and his traditions The Church of Rome saith it is the Pope but I hold with the Orthodox doctrine of this Kingdome of England and the reformed Churches that it is the Word of God We shall shew hereafter that our Saviour never gave that power and authoritie to the Pope and therefore he cannot pretend it but here I shall prove that the holy Scripture is and ought to be the sole rule and true Judge of our faith grounding my selfe upon these following reasons CHAP. II. That the holy Scripture is the onely Iudge and rule sufficient of Faith and not the Pope nor the Church THat man without question hath a true catholick and perfect faith and is in a true beliefe who beleeveth all that Christ Jesus hath caught and neither beleeves nor will beleeve more in the matter of faith for the Son of God being that divine and infinite wisdome and knowledge which came into the world to save mankinde and teach them true faith hath preached and taught all that was necessary to faith and salvation so he who beleeves all that Jesus Christ hath taught and nothing more hath a true and perfect faith and it is impietie to beleeve the contrary Now it is true that whatsoever our Saviour did preach necessary to salvation is in the holy Scripture and therefore the holy Scripture containes all the doctrine which is necessary to faith and out of the written Word of God nothing necessary to faith is to be sought For the Evangelists and holy Writers having undertaken by the motion and command of the holy Spirit to write the actions and doctrine of the Son of God for the instruction of all the faithfull that should come after it is not credible that they should have written but a part and omitted something that was necessary to the perfect faith and for the instruction and forming of a true Christian otherwise wee must say that the Gospel is not the Gospel of Jesus Christ but onely a part of the Gospel and the New Testament is but a part of the New Testament of the Son of God And note that they were inspired and commanded by the Spirit of God to leave to Christians and the whole Church the life and doctrine of Jesus Christ they being assisted and helped by his speciall grace to that end Moreover they have not onely within one chapter or two but every one of them a great number where undoubtedly they have had space enough to comprehend all the doctrine necessary to salvation and being foure that which one of them might have forgot and left out might be supplied by the other their purpose being specially to write the doctrine and precepts of the Son of God which were necessary to salvation and if there were any thing more to be beleeved than that which is in the Evangelists we must thinke that it should be found in the Epistles either of St Peter or St Paul or some others of the chiefe Apostles who all except St Paul were witnesses of the doctrine and actions of the Apostles for many years and many of their Sermons fully might have touched it a little So it is voyd of all reason to thinke that Christ Jesus did preach any other thing necessary to salvation than that which is contained in the holy Scriptures And if it were not in the holy Scriptures it would follow that the Evangelists were faultie and blame-worthy and their writings imperfect for that Author is greatly to be blamed who being expresly commanded to write of some important subject writes many things not necessary to his purpose and passeth by more important and principall things Now the Evangelists having undertaken by the command and motion of the holy Spirit to write the doctrine of faith and salvation preached by Jesus Christ for the instruction of the faithfull they have written many things not absolutely necessary to salvation as a number of Parables Histories and Miracles for illustration or farther confirmation of fundamentall doctrines and therefore wee must say that having written such things they have not omitted more necessary and important things otherwise they were blame-worthy and their writings would be imperfect Now seeing there was but one holy Spirit that moved them and guided their pens and their writings in this worke one of them might have omitted something which the holy Spirit would leave and teach us by the other or by the writings of other Apostles but that there is any thing necessary to salvation omitted by them all is more than can be beleeved by any Christian Furthermore we see that the Evangelists and Apostles have left us sufficient instructions in their writings to lead us to perfection and the practice of most excellent vertues wee must beleeve them with better reason that they have given us sufficient instructions to a perfect faith which is the foundation of all vertue and perfection and without which there can be no perfection nor vertue or otherwise it behooved us to say that they taught men to be perfect not giving them sufficiently instructions to be Christians which should be an intolerable foppery Even as if a Mason would teach his apprentise to build an excellent house not instructing him how to lay the foundation or if a Master would instruct his scholar to read not teaching him to know his letters We must therefore believe that they having left us so noble and sufficient instructions to become perfect they have also left us sufficient doctrine in their writings to obtain a perfect faith which is the necessary ground of all vertue and perfection and doubtlesse there are none but obstinate and blinde persons who will deny it 2. Tim. 3.15 Doth not Saint Paul also speaking to Timothy say Thou hast learned from thy infancy the holy Scriptures which are able to make thee wise unto salvation through the faith which is in Christ Jesus We must say then that the holy Scriptures being able to make him wise to salvation contain all the doctrine necessary to salvation otherwise they could not make him wise to salvation that is sufficiently
from the dead to convert his brethren God who is understood by Father Abraham did he not answer They have Moses and the Prophets let them harken to them that is let them reade and see what they say for Moses and the Prophets were already dead and could not speake but by their Bookes St John the Evangelist having written the Apocalyps which is the most obscure and difficile Booke of all the Scripture in the opinion of all the learned whereof St Jerome saith that it containes as many mysteries as words yet St John who writ it forbiddeth not the reading thereof to Christians nor saith that none but the Pope of Rome or the Bishops and Doctors have power and presumption to reade it but stirreth up every one to reade it and proclaimeth a blessing upon all those that reade it by those words Blessed is he that readeth Apoc. 1.2 and they that heare the words of this Prophesie and keepe the things that are written therein Apoc. 1.2 When Philip went out of Jerusalem by the commandement of the Lord Act. 8.27 to goe for Gaza he did meet with the Eunuch of the Queene of Ethiopia who being a man that sought the Kingdome of God did reade the old Testament the Apostle did not reprove him for reading the Scripture but explained to him a Prophesie of Isaiah that was difficile to be understood and that reading was a means and helpe to finde true faith and to embrace Christian Religion In the time then of Jesus Christ and his Apostles the reading of the holy Scripture was not forbidden neither was it thought to be pernicious The Romish Church commendeth also St Cecill whose feast they keep as of a great Virgin and Martyr for carrying continually in her bosome the Books of the Evangelists and they hold she lived in the times of St Clement who is esteemed one of the first Bishops of Rome after the death of St Peter The Scriptures then were not as yet prohibited nor the reading of the same thought pernicious or dangerous to the simple sort for she was but a simple young damsell brought up in Paganisme As we reade of St Jerome who lived about three hundred yeares after that he did recommend nothing to Paula and Eustochium Mother and daughter both great Romane Dames so much as the assiduous reading of the holy Scriptures and that it should be their most ordinary study and frequent meditations By these and an infinite of other examples which I might alledge if I feared not tediousnesse we see that the reading of the Scripture was permitted yea recommended and laudable in Christians and that neither by Christ Jesus nor his Apostles nor the Romish Church in those times was it thought to be pernicious None will say that the Gentiles Jewes and Christians of those times were of greater judgement than those of our times or that they were more capable to read the holy Scriptures and the most difficile Prophesies for that should be ridiculous Neither dare any one say that the Prophets and Apostles and Jesus Christ himselfe or the first Pastours of those times had not as much and more understanding than the Pope or the Church of Rome in our time and yet they did not conceive that some would abuse such reading for that should be a great impietie notwithstanding this must be the inference from such a prohibition But to speake truth it appeareth to be no other thing but a policy and malicious subtiltie of the Romish Church for the present too much corrupted or rather from those who governe the same for feare that the people reading the holy Scriptures perceive the errours and falsenesse of the doctrine therein preached seeing so little conformitie in it with the Word of God And truly according to the Maxime of policy and for the conservation and upholding of their doctrine they have as great reason as Mahomet had to destroy all the Universities and Colledges of learning within the reach of his authoritie for my part I doe not remember to have seene any Christians who have not in reading the holy Scriptures faln soon to an infinite number of doubts about the beliefe of the Romish Church it being almost impossible to be otherwise and as black is never better seen than when it is brought neere to white in the light so the lies and false doctrine being confronted and placed by the truth cannot but appeare immediately And there are but few learned men who perceive not this cleerely enough but being interessed in that party and being bound to it with humane cords and bands they strive to dissemble the same that they may conserve their goods and dignities and by the spirit of pusillanimitie or avarice endeavour to suffocate and tread underfoot the prickings motions caused by the truth but blessed are they whom neither wealth nor honours nor any worldly or humane consideration hinder to come to Christ and who embrace his holy doctrine and can say with St Paul Phil. 3.8 Phil. 3.8 I account all things but losse for the excellency of the knowledge of Christ my Saviour Since then courteous Reader the reading of the holy Scriptures is of such vertue that it discovereth the lies and is so much recommended to us by God the Father who hath spoken to us by his Prophets and servants and by his Sonne Jesus Christ who hath preached it to us from his owne mouth and by the holy Spirit who hath charged us therewith by his Apostles and Evangelists be in love with it reade it againe and againe without wearinesse Let no power nor authoritie in the world no prohibition of any whosoever hinder you from the reading of it for it being against the will and intention of God there is no power nor authoritie in the earth can binde us from it On the contrary God who commandeth it must rather be obeyed than all the Popes that forbid it although they were universall Pastours as they falsely brag themselves to be and undoubtedly it is a great sin to neglect and set at naught the commandements of our God in that point to obey man and therefore I exhort you againe to read the holy Scriptures couragiously and often to have them continually before your eyes to compare the whole doctrine of our salvation with them and hold them for a sure rule of all truth to meditate and ruminate them uncessantly and obey the holy Spirit who preacheth to us therein for I doubt not but yee may reape great profit for your soules necessary instruction for your salvation and a singular consolation And because that some one by Gods punishment and just judgement abusing the same finds death instead of life is that a sufficient reason to deprive others thereof forbid the reading of it Because the Sunne the fire or the water occasions sometimes great damage to certain persons ought the use thereof be forbidden to all men therefore as most dangerous some there are who abuse both
ground but when I came to consider and examine the ground more narrowly I thought they had reason sufficient for so doing especially for attributing to himselfe the infallibilitie which is onely proper to God and which is the most execrable blasphemy Antichrist can commit and the greatest of his offences mentioned by St Paul in those words 2 Thess 2.4 Even to sit as God in the Temple of God and exalting himselfe above every thing that is called God for truely the Pope in this maketh himselfe as God appropriating to himselfe infallible truth which is onely proper to the Godhead and is the Godhead it selfe Making himselfe further to be adored as God yea more than God causing men to carry him upon their shoulders at the Procession of the Sacrament where that which they call the Hoast or body of the Son of God is onely carried on horsebacke causing Christians yea Nobles and Princes to kisse and adore his feete and laying the holy Scripture at his feete And when he celebrateth the Masse his Chaplaines use a great deale more reverence and ceremony about his person than they doe about the Altar and Hoast with an infinite number of other things proper to the sonne of perdition described by St Paul and by other Scriptures which to shunne tediousnesse I passe by remitting the Reader to those who have expresly and amply written on this subject CHAP. XVI The summe and conclusion of the former Discourse concerning the usurped Primacy and infallibilitie of the Pope YOu have seen good Reader how I have clearly shewed that the Romish Church which maketh the primacie and infallibilitie an Article of faith set down especially in the Confession of faith of the Councell of Trent can produce no passage of holy Scripture that proveth it with the least ground or reason you have seen how I not being obliged to prove the negative by Scripture have notwithstanding by the same word of God shewed cleerly enough that Christ Jesus had never intention to give that primacy to S. Peter as the Apostles did never beleeve nor acknowledge it and that S. Peter himself did never think it nor make use of it and consequently that it is falsly attributed to the Bishop of Rome although he were successour to S. Peter in the Bishoprick of Rome which is a great controversie You have also seen that the Bishop of Rome was never called nor acknowledged for head of the Church or universall Pastor the first 300. yeers without controversie yea for almost 500. yeers which is a very great and long time and further that he never assumed but rather rejected that title as wicked damnable and arrogant and proper to Antichrist never using that Authority It hath been shewed you how this usurpation was brought in and how it hath been maintained in what case it may be in at this present and by what unjust and tyrannicall means that unlawfull Authoritie reigneth in the world to the great prejudice of Princes and oppression of Prelates and to the great scandall and hurt of all poore and simple Christians Lift up therefore the eyes of your understandings and conclude with me that this power being usurped is unlawfull and void as it appeareth is in vain and without reason said to be the rule of faith that it appropriateth to it self the infallible explication of the holy Scripture and the priviledge to declare the Articles of faith It is in vain then that it sendeth us to its Synods and Councels which presume to have no authority but from him who hath none himself neither to call nor confirm them and all the Canons that were ever made under that unlawfull authoritie have neither force nor vertue neither can they oblige any Christians All the Canons and Constitutions therefore established and confirmed by the Popes of Rome and their Councels are of no force nor strength neither can they oblige any man Therefore all the Excommunications and Anathema's all the commandments and prohibitions issuing and coming from such an Authority which are numberlesse ought to be rejected and set at naught if they have no other authoritie from the Word of God as void and unlawfull and cruell burthens laid on mens shoulders to hold them in slaverie as those of the Pharisees condemned and accursed by God himself Compare I pray you courteous Reader the Commandments of God with those of the Church and Pope and you shall see that the Commandments of God are easie Mat. 11.30 and his yoke is light as he hath said and that the commandments of the Church which the Pope affirmeth to be of equall authoritie with Gods are insupportable burthens and cords to strangle the consciences and snares to precipitate them into hell Open therefore your eyes O ye people and behold your blindnesse and the captivitie in which ye live so miserable Isa 52.2 Loose the chains from off thy necke poore slave and captive daughter of Sion may I say unto you with Isaiah I know that many Bishops and Prelates men of great learning and honest conversation yea the most part of the Prelates of the Romish Church mourn and groan under the weight of that yoke and wish nothing more than the happy occasion to see themselves delivered complaining often amongst themselves and making their complaints resound in the eares of their trusty friends I know assuredly as having heard it from their mouthes that they are of the opinion of the ancient Bishops that the Apostles were equals according to the testimonie of the Scriptures and that the Bishop of Rome is no more than their equall their fellow Bishop and brother not their superiour although one of the greatest amongst them because of the greatnesse of the City of Rome where he resideth as they of the first ages did esteeme I know they see and acknowledge that it is nothing but an usurpation begun by the liberality of great Princes and brought in by the ambition of the Popes and the indiscretion of the wicked Emperour maintained by force during the weaknesse and calamities of the Emperours and the dissention and division of States and yet tontinue at this present by unlawfull policies and courses under the bountie of soveraigne Monarchs who suffer it All the learnedst and most judicious of the Romish Church see and deplore this miserie and tyranny but to open their mouth aloud and in publique is a thing which none dare attempt under the Popes authoritie for besides the excommunications and Anathema's which will not be wanting to terrifie the simpler besides the prisons and other corporall punishments where the Inquisition reigneth they must expect where the Pope hath any credit with Princes to be quickly deprived of all the Church Revenues they possesse and out of hope to get any more which verily are too strong motives to retain many who have not sufficient courage and who by pusillanimity and those temporall respects are forced to keep silence and yeeld as dumbe dogs which dare not barke
learned to be saved for wisdome to speak properly is no other thing but a supereminent and excellent knowledge and Saint James saith Iam. 1.12 that the word of God is able to save us if it be able to save us it is sufficient to do the same and contains all that is necessary to salvation and therefore he who believes that which is in the holy Scripture and no more hath the perfect faith Yes but saith the Romish Church Christ Jesus remits us to the Church Matth. 18.16 for it is said He who will not hearken to the Church let him be as a Pagan and a Publicane that is an excommunicate and anathema therefore we must have recourse to the church as Judge of all controversie and obey its determinations The onely consideration of the occasion of this passage and the words themselves may serve for a sufficient answer our Saviour preaching to his Disciples and teaching them the method they ought to use in brotherly corrections that it may be done according to the rules of charitie speaks to them in this manner If thy brother have offended against thee go and reprove him thou and he alone if he hearken unto thee thou hast wonne thy brother but if he will not heare thee take with thee one or two more that out of the mouth of two or three wetnesses every word may be established and if he will not heare them tell it unto the Church and if he refuse to hear the Church let him be unto thee as an heathen and a publicane By which ye see that Jesus Christ speaks onely of the order which ought to be kept in fraternall correction that is we ought first to reprove in secret next in the presence of one or two witnesses and then in case of obstinacy declare it to the Church and if he will not receive correction from the Church let him be accounted as a pagan that is as a man without faith and religion and as a publicane that is as one whom we must shun for in those times the publicanes were odious to all the people But the Romish Doctors who make use of every thing to prove their doctrine infer by those last words that all power is given to the Church that we must have recourse to the Church in every thing and that all men ought to render perfect obedience to the Church in all things whatsoever and note that to have recourse to the Church and to obey the same is in the school of Rome to have recourse to the Pope and obey him Innocentius cap. 3. so Pope Innocent the third in the chapt novit extra de Judic would fain vindicate to himself the cognizance of some differences betiwixt John king of England and Philip August king of France because saith he it is written in the Gospel tell it to the Church as if by the Church the Pope onely were understood and this interpretation is confirmed by Bellarmine in his book of the authority of Councells cap. 19. Bellarm. de Concil cap. 19. the Pope saith he should tell it to the Church that is to say to himself But the consequence is not good from a particular case to all the other thou must have recourse for the correction and amendment of thy brother to the Church when there is no other easier way therefore we must have recourse to it in all things that will not follow on the contrary he declareth that even in brotherly correction we must not have recourse thereunto but in extremity and also because Christ Jesus saith that in case of obstinacy and known sinne we must hear the Church that is receive correction and admonition from the Church it is not meant that in vertue of those words Kings and Princes should submit themselves to the authority of the Pope in all things and I suppose that there is none but the Pope of Rome and his adherents would draw such an unreasonable consequence because he thinks to finde his profit therein CHAP. III. That the holy Scripture is clear in that which concerns things necessary to salvation ONe of the greatest subtilties which the Romish Church hath found to hinder the people from reading the Scripture and to make them believe they have good reason for so doing and perswade them that the Scripture is an unsufficient rule and Judge of our faith is that they alleadge the holy Scriptures to be obscure and difficult to understand and therefore christians ought not to rush in upon the reading of them in the vulgar tongue that is to say which they understand best without expresse permission from the Pope who saith he as the onely vicar of Jesus Christ in the world and infallible hath the true understanding of the Scripture and that we cannot admit it for Judge and rule of faith but onely the sence and explication of the Church that is of the Pope as I have shewed before And to prove that the Scripture is hard to be understood they search and pick out of purpose some obscure passages which the most learned have much adoe to understand but which are no wayes absolutely necessary to salvation or if they were they are sufficiently and clearly enough explained in other places as for example Psal 16.16 Psal 18.9 Hos 12.1 Ezek. 19.10 of the first part of Psal 16.16 The lines are fallen to me in pleasant places surely I have a goodly heritage or this other psal 18.9 There went up a smoke out of his nostrils or fire out of his mouth devoured or some other prophesie as that of Hos 12. Ephraim feedeth on wind and followeth after the East wind or Ezek. 19.10 Thy mother is like a vine in thy bloud planted by the waters with an infinite number of the like whereof the Prophets are full which are not necessary to salvation or if they be necessary to salvation they are sufficiently explained in other places as that which Christ said to Nicodemus Joh. 3.3 Except a man be born again be cannot enter into the kingdome of God it is explained after in the fifth verse Except a man be born of water and of the spirit he cannot enter into the kingdome of God by which it is evident Christ Jesus would say he who is born carnally of flesh and is not regenerated spiritually by grace and faith cannot enter into the kingdome of God and so of other passages which neverthelesse are very rare in the new Testament in respect of that which is clear under pretext of those passages which are nothing in comparison of the rest they make the simpler sort believe that that the holy Scripture is so obscure and difficult that it is a rashnesse extremely dangerous for a christian to think he can understand the meaning thereof as a certain Dame at Court told me not long agoe not knowing me and that no man ought to presume to read the same in a vulgar tongue without expresse license the power whereof is
the Sacraments and the bounty of God yet no man will judge them so pernicious and of so dangerous consequence that they ought to be abstained from and the Popes prohibition is grounded upon a too frivolous weak and ridiculous reason to have any weight or authoritie in the judgements of the wiser Neither is there any who doe not sufficiently see it to be meerly a humane and a politique invention to conserve a false doctrine and an usurped jurisdiction if he will but strictly remarke it as God hath given mee grace to doe CHAP. V. Of Traditions and that they ought not to be taken for Iudge or Rule of our Faith THe Romish Church finding her selfe but weakly sustained by the Scriptures and not being able to maintaine her doctrine by the written Word of God hath be thought of an unwritten word called Tradition making it of the same power with the holy Scriptures and is therefore called Divine Tradition and Apostolique and not humane which seemed to me a brave field to lay open all her fancies Now the rule and way of the Romish Church to know and declare those Apostolique Traditions is this When the beginning and originall of any doctrine or Ecclesiasticall ceremony is not knowne neither exactly by whom or in what yeare it was instituted since the time of Jesus Christ and his Apostles it is holden amongst them of Divine and Apostolique Tradition As for example because it is not certainly knowne who was the first that invented holy-water and imployed it in Baptisme and to other uses it is esteemed to come from Christ Jesus and his Apostles although it appeare sufficiently from the holy Scripture that Christ and his Apostles did never use that ceremony but onely baptized with pure and naturall water So because it is not knowne who it was that first did pray to the Saints that doctrine is said to be of Apostolique and divine Tradition and to come from Christ and his Apostles although it appeare not in any place of Scripture that ever any Apostle did pray to the Saints that were before them or recommended it to us but the contrary and so of the rest of their Traditions Is not this a fine rule and prety invention whereon to ground an infinite number of divine and Apostolique Traditions for Printing not being in use but within this two or three hundred yeares there were but few things written before that and that seldome to be left to posteritie and that which was written for the most part dyed and vanished by the death of the Author or shortly after for not being transcribed as it is with a great number of particular writings especially if they doe not concerne temporall things So that in so many ages an infinite number of things ceremonies doctrines and errors have been invented in the worship of God by the superstition vanitie and presumption of some particular men of which now it is impossible to know the originall and first Author either because it was never written by any or if it hath been written the writings have been lost if therefore all those things must be esteemed divine and Apostolique out of question there will be a numberles number of divine and Apostolique Traditions And upon these considerations I marveiled no more at the great number of Traditions that are in the Romish Church which I can assure you to be such that if they were all redacted to one volume it would assuredly be greater than all the books of the Bible for their number is almog infinite and not certainly known to this day the number yet not being perfect and hardly is there any generall Councells in which some one or more new ones are not discovered Those of the Romish Church who will not admit nor acknowledge the Scripture as Judge of faith strive neverthelesse to serve themselves with it the best they can to confirme their doctrine But I pray you with what reason in the point of Traditions To prove that the holy Scripture is not a sufficient rule of faith and that we must have recourse to a word not written which they call Tradition 1 Thes 2.15 they alledge this of St Paul Wherefore my Brethren be yee stedfast and hold fast the Traditions which yee have learned either by word or by our Epistle Thence they inferre that St Paul had preached many things to the Thessalonians which he had not written to them in his Letters and therefore wee must beleeve more things than those which are written We ingeniously confesse that the whole doctrine of salvation and that which St Paul might have preached to the Thessalonians is not in these two little Epistles and affirme that we must beleeve more things than those which are conteined in them but thence it will not follow that that which St Paul had preached to the Thessalonians of the necessitie of faith and salvation is not conteined in the Old and New Testament for there is great difference betwixt the two little Epistles to the Thessalonians and all the rest of the holy Scripture and the consequence is very bad as every one may judge Besides when St Paul saith Keep the Traditions it will no more follow that by this word Traditions an unwritten word ought necessarily to be understood and that besides the written word of God there is yet an unwritten word equall in authoritie to the other for by the word Tradition may be understood that which is given and left either by word or writing and not necessarily some word not written for the holy Scripture is also a tradition that is a doctrine which hath been left us And although wee should grant that St Paul had preached to the Thessalonians many things which are not written in the holy Scriptures and exhorted them to keepe them it will therefore not follow that he did exhort them to keep all those Traditions as necessary to salvation for there are none who will not confesse that St. Paul might have preached and said many things which were not absolutely necessary to salvation nor faith but onely convenient and helpfull as our Saviour did in his preaching and although our Saviour should give us charge to remember them all and keepe them he doth not therefore meane that wee should be equally obliged to keep them all and that wee should keep them otherwise and in another fashion than he gave them to us that is the Articles of faith as Articles of faith and necessary to salvation the Commandements as Commandements the examples and parables as such things essentiall to faith as essentiall the ceremony and things accidentall as such and it is a very bad consequence drawne by the Romish Church that because St Paul exhorteth the Thessalonians to keep the Traditions he commandeth us all to beleeve and keep them as pertaining to faith and of equall authoritie with the Scripture a word not written and Traditions meerly humane as divine Traditions and chiefly all the Traditions of the Romish
quod Now what I pray you are all the traditions of the Romish Church but doctrine and things besides the Word of God Besides that which St Paul and Christ Jesus and the other Apostles did preach yea even contrary for all doctrine taught as necessary to faith out of the Scripture is also contrary unto the Scripture seeing it is against the prohibition to adde to the Word of God Mat. 15.9 and God condemneth them who teach for doctrine of faith the doctrine and commandements of men And mark that Christ Jesus in this chap. of St Matthew did specially condemne the Pharisees because they transgressed the commandements of God by their traditions and what I pray you were those traditions they were not things expresly forbidden in the law of God but simple additions and willing devotions without the word of God and which outwardly smelled of nothing but devotion puritie and holinesse as to fast three times a week to wash the cups the platters to tithe Mint and Annise to make conscience to heal any sick man on the Sabbath day to make long prayers to abstaine from certaine meats and that not through a conceit that those things were polluted but through a willing devotion and humilitie of spirit or through a desire to mortifie the flesh but because those things were taught as being of equall authoritie with the doctrine of faith that is the cause wherefore they are condemned by the Son of God as contrary to his holy Word There is no doubt but by this passage of the Apostle St Paul we cited before are also condemned all the Traditions of the Romish Church which are taught and preached to be of equall authoritie with the holy Scriptures which truely are besides the Word of God and the Gospel that was preached by our Saviour and his Disciples for how cometh it to passe that they should have preached so many things pertaining to faith and salvation and never speak any thing of them in any of their Books nor in the acts of the Apostles which is the History of the most remarkable actions and Sermons of the Apostles for more than twenty yeares see if there be any thing spoken there of the invocation of Saints of Indulgencies Purgatory prayer for the dead of the Communion under one kinde or of the rest and if those and the like things be not in the holy Scriptures they are besides the Word of God and consequently he that preacheth them is accursed and Anathema and they are not to be received as pertaining to faith And to shew that the Traditions which the Church of Rome teacheth as Articles of faith doe not come from Christ Jesus and his Apostles nor cannot be said to be Apostolique nor divine but papall and humane to say no worse there is almost none of them the history of that Church sheweth not by what Pope or Bishop they were invented and at what time they had their beginning Baro. Annal Eccle. Gualter Chronol Durant de ritib. see the Authors who handle the same least I should be too prolix in this matter being desirous to lay open another of not much lesse importance CHAP. VII That wee cannot ground our beliefe upon the Books of the ancient Fathers THose of the Romish Church to authorise their Traditions which are besides nay contrary to the Word of God send us to the Fathers as to other Judges to determine our differences whose doctrine they affirme to be conformable to that which they teach Certainly I have thought Antiquitie in it selfe to be very venerable and worthy to be respected especially the Fathers whose grave and learned Books deserve praise of all good spirits principally if their doctrine be conformable to the Word of God which is the sole infallible rule of all good doctrine And to speak truly I finde that the Fathers of the first ages condemne in a number of places so manifestly the errors and superstitious doctrines of the Romish Church that I have marvailed oftentimes how they can have the boldnesse to alledge them in their favour It is true that as in the time of St Paul the mystery of iniquitie was already working so it is not to be marveiled that they being men some things have now and then insensibly crept into the writings of some of them which were not altogether so pure and seeme somewhat to incline to superstitions which by little and little insinuated themselves into the Church But I beleeve that though all their Books should seeme manifestly to contradict the faith of the Reformed Churches wee are not obliged to receive them as our Judges neither as irreprochable Witnesses and howsoever I esteeme highly of the Authours yet wee cannot ground any Article of faith upon their Writings but so far as wee finde them to conforme to the Word of God which is the toucstone of all truth neither are wee bound to have recourse to them any wayes For if we were obliged to have recourse to them and receive them for Judges of our faith that were to bring our faith and the point of our salvation in an impossibilitie at least morall because all Christians should be obliged to have them and to have them all or the most part which is not possible but to the richer sort and having them they should be obliged to reade them almost all and that wholy to the end they might compare one with another and see if they agree one with another in the same doctrine and if they be conformable to themselves every where and so none but those who had great leasure could reade them and being almost all of them either in Latine or Greeke or other strange tongue but few of them in vulgar tongues what should they doe who understand neither Latine nor Greeke There would be none then but the richer and learneder and those who had no other imployment but to reade could be assured of their faith and so all others should be without faith and knowledge of those things which concerne their salvation and consequently in a manifest way of perdition by their ignorance Notwithstanding our Saviour his coming was to teach the poore as well as the rich the ignorant as the learned the Merchants and Tradesmen as well as those who are not so much imployed Besides it is impossible to build upon their Writings any beliefe of faith for as Printing was not in their time but onely two or three hundred yeares since those who have written in the Primitive Church even to our time since our Saviour which hath been thirteen or fourteen hundred yeares have left us nothing but Manuscripts which behooved to be transcribed that they might be dispersed Now there is no man who will not confesse that the Originals and first Manuscripts written or at least revised and corrected by the Fathers which composed them have been seen but of a few and little or nothing of them all is to be found at this time nor was found
when Printing did begin they being either lost or consumed by fire or time or by the Wormes or a multitude of other accidents which we see doth eat and consume the very stones and Iron Now those first Manuscripts have been copied out by divers Writers and that from hand to hand from time to time to be dispersed and preserved from age to age and run over Kingdoms and after a multitude of Transcriptions passed by example since our Saviours time to us how many faults and what alteration have been made in those Books and in the doctrine of those Fathers for there is no man almost how able soever who can brag that he can transcribe a sheet of paper without committing some one or more faults how many will there be then in a great Volume as one of St Augustins or St Chrysostoms And as those Clerks or Transcribers who were called Amanuenses were for the most part mercenary and did all for money and profit living by that trade it is likely they took not much care but thought onely upon a quick dispatch that they might gaine the more and when they found any thing that seemed a fault to them whether it was really so or not they changed and corrected it according to their minde and passion it faring with faults as with balls of snow which the more they are rolled grow the bigger so far was their faults to be lesned by their Writers thav they were rather augmented and multiplied the old continuing or rather growing worse and daily more new ones being made so that some little time after it might be said of every Book that it was in a manner no more the same Book but altogether another being so much changed and altered And the Romish Church growing in power and authoritie when shee found any thing in those Books contrary to her doctrine and the increase of her greatnesse or against her designes and intentions shee did condemne the same as falsified and falsly attributed to the Fathers and correct it after her own minde and fancy and when Printing was come in use shee made choice of that which was most conformable to her doctrine or rather moulding and forming it by her agents and supporters to her own minde caused it so to be printed suppressing and forbidding other Copies as spurious and corrupted said they by some heretiques or malicious people or falsly attributed to their Authors and so who can now say in the world certainly that the writings fathered upon Irenaeus Cyrillus Augustin and other ancient Fathers are the true and genuine Writings of those Fathers not falsified or supposed And if it hath been so hard a matter to preserve the holy Scripture which is but a little Book in comparison of those others in its purity through so many ages when Printing was not in use What can we say of those great Volumes which were not in so great request nor so much respected and where the change and alteration was not of so great importance to care so much but where every one took often the authoritie to change according to his fancy and accommodate the Father to his minde to authorise his beliefe I think there is no man of good judgement in the world who seeth not cleerly the force and power of this so manifest truth and that it is impossible to ground any certaine beliefe such as that of faith ought to be upon so uncertaine grounds Besides that though they were most certaine yet being men subject to mistakes and errours wee were not obliged to make their opinions our Judges if they be not conformable to the Word of God which is the rule of all truth For which cause I shall not strive in this Booke to alledge many passages of Fathers but onely shew my opinion grounded upon strong reasons and upon the vertue of the Scripture My intention not being to make a great Volume but onely a little Book of small cost and little time and paines both for my selfe and the Reader CHAP. VIII Concerning the chiefe point of Controversie to wit that St Peter had no primacy in the Church and that the primacy of the Pope is an unlawfull usurpation AS I have ever beleeved that the chiefe and most important point among all the controversies betwixt the Catholique reformed and the Romish Church is that of the Primacy of the Pope and whether he be Vicar of Christ Jesus on earth universall and generall Bishop over all Christians and be head and superiour of the Catholique Church So it was the first motive of my conversion and that which I esteemed to have most need to be well considered and examined as being the ground of all the Romish beliefe which once over-turned shee must of necessitie fall to the ground And howsoever there be many other points of great importance this neverthelesse is as the Center where all the rest do meet and the axletree on which they all move and the foundation that upholdeth them because that whatsoever point of faith or Scripture is in controversie those of the Romish Church will have none but the Church for Judge or as I have shewed the Pope saying he is Vicar of Christ Jesus and head of the universall Church and consequently sole Judge in matters of faith And being the Pope of Rome pretendeth this authoritie onely so far as he vaunteth himselfe to be successour of St Peter to whom he saith that Christ Jesus hath given this power I have diligently examined the question to see what reason and ground the Doctors of the Romish Church have to maintaine the same and howsoever they reject the Scripture and will not admit it to be Judge of controversie they are neverthelesse necessitated to have recourse to it and receive it for Judge in this point For the question being of the Pope he must not be Judge and party and it would be an insufferable impertinency to goe about to prove the Pope by the Pope and maintaine that he is head of the Church because maintaineth he and affirmeth it he must then of necessitie declare and produce his other titles and shew by what vertue he posseseth this authoritie there being no proscription in matter of faith and conscience for otherwise the Religion of the Gentiles and Idolaters would have been thought the best and the doctrine of the Evangelists would never have been planted for which cause also he laboureth to prove this his Article by the Scripture And to that end we shall first set downe the strongest of his reasons by way of objection the weaknesse and nullity of which I shall shew And although it be sufficient enough for evidencing his power to be unlawfull and usurped making it appeare that his titles are false and of no force and that wee are not obliged to bring proofes out of the Scriptures for that which is not a point of our faith it being sufficient for us that it is not in the Scripture which we hold for sole rule
and Judge As for example to prove that the Metamorphosis of Ovid is not an Article of faith we are not bound to produce a formall and cleare passage the Metamorphosis of Ovid is not a point of faith or the Fables of Esop appertaine not to faith but it is sufficient that neither the one nor the other is to be found in Scripture and so to shew that the primacy of the Pope and of St Peter over the whole Church and over all Christians is not a point of faith it sufficeth that it cannot be proved nor shewed out of the holy Scripture and that all the passages they bring are insufficient to prove it Neverthelesse we shall deale favourably with our Adversaries in this point and shew the negative out of the Scripture and demonstrate also from thence by the grace of God that our Saviour had never any intention to make St Peter head of the Church nor leave any Vicar nor successour in his place and that the Apostles did never beleeve nor thinke it nor the ancient Primitive Church ever held the Pope of Rome for universall Bishop generall head of the Church and I perswade my selfe if one will compare with a judgement void of passion the reasons which prove this negative with those the Romish Church bring to prove the affirmative he will questionlesse judge the first a great deale cleerer and stronger than those of the Romish Church It were a thing too tedious both for the Reader and for the intention of my shortnesse here to set downe all the passages of the holy Scripture they of the Romish Church produce to prove this but I take God to witnesse I shall produce all the strongest reasons they use as I promise sincerely and truely in all other points to doe Mat. 16.17 The first objection I shall produce is this drawn out of Mat. 16.17 Jesus came saith he into the coasts of Cesarea and Philippi and asked his Disciples saying whom doe men say that I the son of man am and they said some say thou art John the Baptist some Elias and others Jeremias or one of the Prophets he saith unto them but whom say yee that I am and Simon Peter answered saying thou art Christ the Son of the living God and Jesus answered and said unto him Blessed art thou Simon Barjona for flesh and bloud hath not revealed this unto thee but my Father which is in heaven and I say unto thee that thou art Peter and upon this rock I will build my Church and the gates of hell shall not prevaile against it This is the passage that they esteeme of the greatest force and strength to prove the primacy of St Peter and of the Pope as also the infallibilitie of his doctrine his primacy by those words and upon this rock I will build my Church and his infallibilitie by the words following And the gates of hell shall not prevaile against it Which we shall also by Gods grace examine hereafter and for the solution of the first point We answer first that Christ Jesus by those words And upon this rock c. meanes not to speak of the person of St Peter but of the confession of St Peter which he had done so worthily in saying that he was the Christ the Son of the living God as doth cleerly appeare by the ensuing words And the gates of hell shall not prevaile against it for if this was understood of the person of St Peter who should be called a Rock Petra those following words would not be found to be true seeing since Christ Jesus had said this the gates of hell did prevaile against Peter for he denied and offended his Master yeelding to the temptation of Sathan but Christ hearing the true and faithfull beliefe of St Peter said to him that he was called Peter and making an allusion to the word Peter said to him that upon his confession which was a most sure rock he would build his Church and the gates of hell should never prevaile against it the truth of the Son of God being eternally to indure and triumph over the power of hell I am assured this exposition will seeme best and most reasonable to all men of good understanding and it is confirmed by a great number of ancient Authors Chrysost Hom. 55. in 16. Matth. Id. Serm. sup Pent. Aug. tract 10. in Ioan. for so doth St Chrysostome understand it in his 55 Homily on the 16 of Matt. Upon this Rock that is saith he upon the faith of his confession And in his Sermon of the Pentecost he saith upon this rock and not upon Peter for he hath not founded his Church upon men but upon the faith And St Augustin in his tenth Treatise on St John what meaneth that upon this rock I will build my Church upon this faith upon that which was said Thou art the Christ the Son of the living God We answer secondly that although we should grant that our Saviour had founded his Church upon St Peter and that St Peter was the foundation of the Church it would not follow thence that he was head and superiour for there is great difference betwixt the foundation and top of an house betwixt the feet which are as the basis and foundation of the body and the head that is above and governeth all the rest nor because St Peter was called the foundation of the Church can any pretend therefore that he should be the head and governour for the Apostles and Prophets are also called the foundation of the Church and of the Saints Now therefore ye are no more strangers and forrainers Eph. 2.20 but fellow Citizens with the Saints and houshold of God and are built upon the foundation of the Apostles and Prophets Jesus Christ himselfe being the chiefe corner stone that is to say that the Apostles and Prophets have planted the Church and laid the first foundation by their doctrine and by their faith which is the same truth neverthelesse none of the Prophets or other Apostles have been therefore esteemed to have had an universall supremacy over the whole Church and whereof they be called the foundations it is not meant of the persons but of their doctrine and faith for certainly the Church was never founded upon mortall men It was before St Peter and the Apostles and did not change its foundations at the coming of St Peter or the other Apostles And if it had been founded upon their persons St Peter and the Apostles being dead the foundation of the Church behoved to have changed and that much to the worse there never having been any equall to them since and wee are not grounded upon another foundation than that whereon St Peter was grounded now he was not founded upon himselfe but on Christ Jesus who not onely in his doctrine but also in his proper person is the fundamentall and head-stone of the corner The second Objection of the Papists which I shall produce for proofe
unto him goe and governe my subjects well what foole is there in the world will beleeve that by these words the King giveth him an ample unlimited power over all his Kingdome subjects and createth him thereby his successour in all his estates after his death would not he be thought to be hypocondriacally affected who would make himselfe beleeve it the King understandeth questionlesse thereby his people and subjects which are in the Province and place where he is sent as Governour and not those who are in other places If a Bishop send a Priest to governe a Parish or a Church and say to him goe I recommend my people and my sheep unto you teach them well and instruct them faithfully take great care to feed my flock with good doctrine ought this Priest therefore to imagine with himselfe that all the people in his diocesse are subject to him and that the Bishop giveth him ample power over all his Bishopricke and maketh him his successour by those words Let him perswade himselfe as much as he can as doe the Hypocondriaques but I beleeve he should finde some to speake withall if he would undertake the exercise of such authoritie without some other Commission for by that it is sufficient he beleeves that the Bishop recommendeth to his charge the sheep which he hath committed to his guard and leading So it is without sence and reason they imagine to inferre by those words that Christ hath given all power over the Church to St Peter and established him his Vicar and Successour in his place but onely he commandeth him to preach and declare the Gospel every where as he did in other places to all the other Apostles without distinction of Jewes or Gentiles Countreyes or Estates but generally in every place where they should be sent And after this manner doth the Romish Church use the holy Scripture to prove the Articles of their beliefe Another objection of the Church of Rome is Our Saviour cōmanded St Peter Mat. 17.27 Mat. 17.27 To take the first fish he could catch and take a piece of money out of its mouth and pay the tribute for them two therfore he made him his successour after his death and hath given him the Primacy over the whole Church and over the other Apostles See here the meaning of this history some Collectour or Publicane cometh to St Peter who was with our Saviour as the first he found it may be or perhaps the most ancient and considerable of all and said unto him that their Master did pay no tribute to the Prince St Peter telleth it to Christ who commandeth him to go to the sea and the first fish he could catch to take a piece of money which he should find in his mouth and pay for him and himself to the publicane to eschew scandalls hereby it appeareth that he maketh him his successour and vicar after his death and that he hath the Primacy and superiority over all the other Apostles and Christians Is not this a consequence handsomely deduced by wise men and neverthelesse it is one of the Romish Church The publicans and collectours for the Prince come to a noble man to ask of him some subsidy and tribute they addressed themselves to the first they met withall or to some old servant and tell him that his Master hath not paid the subsidies the servant goeth and telleth it to his Master who commandeth him to go to such a place and take money to pay for him and himself which he doth to shunne noise and scandall this servitour ought he here for to presume with himself that he will succeed to all the goods and estate of his Master and that thereby preheminence is given unto him over all his other companions and fellow-servants and should he not shew himself altogether ridiculous who would maintain the same to draw such consequences and to found one Article of faith and the most important of them all upon so frivolous conjectures and weak proofs is to make fools of men there must be other proofs and more authentique and clearer declarations to pretend lawfully the greatest power and most advantagious succession in the world Take here yet another parcell of the same dough or rather more frivolous St Peter say they was the first who was called to the Apostleship therefore Christ made him his Successour and Vicar and gave him after his death the superiority over his fellows and the whole Church St John saith that Andrew having found Jesus Christ Ioh. 1.41 went and told his brother Simon and brought him to Christ so that by that means Andrew should be the first of the Apostles who found the Messiah and knew Christ but put the case it were Peter and that he was the first chosen of the Apostles and called to the Apostleship will it follow thence that Christ Jesus made him his Successour The first souldier that is inrolled in a Company by his Captain is he for that his Successour after his death must he have the superiority after his Captains death over all the rest without other declaration or title at all especially the Captain having never declared any thing that way but provided other waies for the government and leading of his company there is certainly neither rhyme nor reason for deducing such consequences so all this serveth onely to deceive the simple and weaker spirits but every man of judgement seeth well enough their weaknesse to believe or give credit thereto Now I protest they are the strongest arguments the Romish Church produceth out of the holy Scripture to prove the primacy of St Peter and consequently that of the Pope for there is nothing spoken of the Pope in the holy Scripture nor doth he pretend any right thereto but so farre as he termeth himself the Successour of St Peter and if they be attentively considered as they ought I perswade my self there is no man in the world provided he hath any sparks of common reason who will not judge them too small and weak to prove so important a doctrine which is the foundation of all the Romish belief and this certainly is more then sufficient to shew that the power of the Pope is usurped that he hath not the authority he pretendeth over the Church and that wrongfully he calleth himself the universall Pastour over all Christians and Vicar of Jesus Christ on earth he not being able to shew or prove his succession and power by any passage of Scripture which hath any strength or likelihood But I minde not to stay there not for any obligation but for greater satisfaction of those who are desirous of salvation and the truth I will prove the negative by Scripture and thereby shew that our Saviour had never intention to leave St Peter nor any other Successour or Vicar in his place and that the Apostles never acknowledged S. Peter nor any other for universall Pastour but Christ we shall also see hereafter how the
which they are daily about to try and would gladly execute if they could he sendeth Agents and imployeth spyes and men disguised especially of some orders who goe secretly from house to house preaching his Indulgences and pardons to move the people to acknowledge him and restore his former revenues for this is the onely end of all his Inventions what ever pretext of faith and Religion he pretend but the carriers of those Indulgences are no more in request and are onely good for nothing but to cheat women and weak spirits the world hath had so many of his Bulls and pardons that they beleeve they will have no more need but may live without them the ages to come and wise Princes chose rather to keepe their moneys for the ease of their subjects and conservation of their estates than to send it to the Pope to maintaine his Court in riot and inrich his kindred the falsenesse of his doctrine appearing too cleerly now to be embraced by judicious and cleer-sighted men CHAP. XV. How absurd is and how little ground hath the pretended infallibilitie of the Bishop of Rome and that it is not without cause he is called Antichrist THe Bishop of Rome is not onely content to challenge the primacy and superioritie over the whole Christian Church but to strengthen and increase his credit he falleth into a folly insupportable to every wise and understanding man for he attributeth to himselfe the same infallibilitie and truth that God doth affirming and maintaining that he cannot erre no more than God when he pronounceth any sentence in matter of faith This seemed to me a cunning subtilty if it were as easily to be beleeved as invented for wanting the word of God and sufficient Scripture to establish his primacy and universall superioritie he hath resolved to attribute to himselfe the infallibilitie to make men receive the Scriptures according to his explication to ground his authoritie and establish his doctrine thereby And this Article of infallibilitie is at this day come to such a passe in the Romish Church that it must be beleeved as pertaining to faith and necessary to salvation it being forbidden under the paine of being holden for an heretique and Anathematized for preaching to the contrary and truely it is a doctrine which in policy ought to follow that of the primacy for the accomplishing of a perfect and absolute authoritie But as wee have shewen this primacy to be usurped and invalid so doe we beleeve we have sufficiently nullified all that followeth upon those prerogatives whereof this is the principall Notwithstanding for the greater satisfaction of the courteous Reader wee shall answer briefly the principall reasons they bring to prove this doctrine The first Objection is drawne out of a passage alledged before where it is said Mat. 16.18 Mat. 16.18 Thou art Peter and upon this Rocke will I build my Church and the gates of hell shall not prevaile against it This say they being understood of St Peter is to say that errour and untruth shall not prevaile against Peter nor have victory over him and that he shall never be deceived nor erre nor consequently the Pope who tearmeth himselfe successour of St Peter Notwithstanding St Peter having erred after these words were pronounced and denied his Master which is the greatest fall that can be in the faith sheweth that those words are not understood of St Peter but of the faith and confession he made at that time which being most true and the truth it selfe shall never be overcome nor surmounted by the gates of hell but shall continue in strength eternally and so it is in vaine for the Pope to ground his infallibilitie upon words which are not spoken of St Peter nor consequently of him as is most manifest and as I have shewed before Another Objection which the Romish Church thinks stronger and more expresse is this Luk. 22.32 The Lord said to Simon Luk. 22.32 Simon behold Sathan hath sought to winnow thee as wheat but I have prayed for thee that thy faith faile not and then when thou shalt be converted strengthen thy brethren For my part I perceive not what they would conclude thereby but that the faith of St Peter should never faile and yet wee see that it failed much and that St Peter did stumble and erre grossely in the faith having denyed his Master a long time after those words were spoken If then that be understood as they would have it the prayers of Christ should be of none effect which is blasphemy to thinke wherefore we must finde out a truer meaning of those words and say that is understood of small falling Christ Jesus saying to Simon Simon I have prayed for thee that thy faith faile not finally that is to say if peradventure thou succombe and fall as thou wilt at least raise thy selfe and enter againe into the profession of faith and being converted by a true repentance thou must confirme thy brethren and let this fall make thee wiser in time to come and be a means to thee to confirme others and exhort them to take heed least they slide and fall as thou This is doubtlesse the true and lawfull meaning of those words as every understanding man may judge and not the explication of the Romish Church which every reasonable man will finde to be altogether absurd and invented of purpose to establish a false doctrine And although it could be proved that St Peter did never fall and we should confesse that the infallibilitie was given to him Will it therefore follow that it is given to all his successours also and that which was said to one person and of one person must be said to all his successours and of them all if they apply to the Pope all that was said to St Peter the Apostle and in his favour by Christ Jesus why doe they not apply as well all that was said to his disgrace and so the Pope must be called Sathan because Christ did call Peter so those words must also be applyed to the Pope Thou shalt deny mee as our Saviour spake them to St Peter This certainly hath too often falne out to the great hurt and scandall of Christian people although I confesse that our Saviour speaking to Peter did not meane it of those who should be thought his successours Now these are the strongest passages and arguments on which this pretended infallibilitie is grounded which is the whole foundation and basis of all the Romish Doctrine now in controversie which being proved to be usurped against reason and equitie as the primacy whereon it is grounded you see in what estate of errour and heresie that Church is in and how blinde and deceived they are that follow it It was thought formerly strange that the Pope of Rome was called Antichrist and I confesse it was long before I could be satisfied with the application of this name to the Pope thinking it was too rigorously spoken and with too small
did the same what then Will we be wiser than Jesus Christ and his Apostles the people in those dayes was more rude and lesse capable of mysteries than now adayes for they were but newly come out of Paganisme or Judaisme CHAP. XXII Of Auricular Confession THis point of Auricular Confession is also for the present holden to be of greater importance in the Church of Rome than the Masse and there is no vertue nor any other duty so much recommended at this day as a full and faithfull confession of all sins and even a generall confession of the whole life In a word all the perfection and excellency of all Christian doctrine at this day in the Romish Church aimeth at that point and although ye should give all your goods to the poore Concil Trident. Tolet. Lest Bonac and others and were the best man in the world and indued with all the excellent parts of bounty and vertue yet if ye confesse not often and exactly all your sins great and small all the adherent circumstances which aggravate the same and tell faithfully and punctually the number all the rest is nothing and without that say they it is impossible to be saved or please God in any fashion for those who have the occasion and commodity to do the same after they have sinned To prove this doctrine which is an Article of Faith in the Church of Rome they produce no passage of the Scripture that hath either force or reason for to alledge that of S. James Iam. 5.16 ch 5.16 Confesse your faults one to another and pray one for another that ye may be healed is without sence or reason because that which is subjoyned and pray one for another sheweth clearly that as S. James recommendeth not prayer onely to the Priests so he commandeth none to confesse their faults to the Priests alone For as he speaketh of a reciprocall prayer and mutual assistance so speaketh he of a mutuall confession betwixt particulars after quarrels and offences as the Cardinall Caietan confesseth and acknowledgeth well in his Commentary in this Epistle it is not there spoken saith he of a sacramentall confession as appeareth because he saith Confesse one to another Now the sacramentall confession is not made one to another but to the Priests onely but it is spoken of the confessions by which we mutually confesse our selves to be sinners that they may pray for us and of the confession of faults which are done by one another to be mutually appeased and reconciled but there is no appearance that S. James speaketh here of Auricular Confession neither of confession to the Priests alone And although it were true that S. James did speak here of the confession to Priests it will not follow that he spake of Auricular confession for there is great difference and as it is very necessarie to salvation to confesse all our sins to God and profitable to confesse our sins publiquely also and before men in token of repentance and griefe and to edifie our neighbours so none can denie that it is both profitable and good to confesse our sins to the Priest not for any obligation they have to do it there being no commandment or Word of God but to discharge his conscience and seek remedie for his imperfections consolation in his infirmitie and counsell in the ordering of his life And howsoever the Priest may minister matter of comfort to a penitent and afflicted soul upon the assurance he may give him that his sins be forgiven him if he be truly penitent have a true faith in Christ notwithstanding he ought not presume to give a formall absolution but onely declarative or else deprecative nor think to pardon sins as do the Priests of the Romish Church there being none but God alone that can pardon sins Mark 2.7 as Mark. 2.7 but onely assure and declare thar if there be true faith and repentance there sins are remitted or pray to God that he will remit them And as for that which was said to the Apostles by our Saviour That whatsoever they should bind on earth should be bound in heaven and whatsoever they should loose on earth should be loosed in heaven It is clear from the consideration of the whole passage that it is onely understood of the exteriour power of excommunication which we ought to acknowledge in the Church not of the power to absolve from interiour and secret sins for see the passage which I exhort the Reader diligently to consider Mat. 18.15 c. If thy brother trespasse against thee go and tell him his fault betwixt thee and him alone if he shall hear thee thou hast gained thy brother But if he will not hear thee then take with thee two or three more that out of the mouthes of two or three witnesses every word may be established and if he shall neglect to hear them tell it unto the Church and if he neglect to hear the Church let him be unto thee as a heathen man and a Publican Verily I say unto you that whatsoever ye shall bind on earth shall be bound in heaven and whatsoever ye shall loose on earth shall be loosed in heaven Thereby it is evident that Christ meant onely to speak of the band of excommunication and ejection out of the Church and that all that the Apostles should bind on earth with the bands of excommunication should be thought and esteemed bound in heaven and before God and that which they should loose and absolve on earth restoring and reconciling them to the bosome of the Church should be holden absolved and restored before God and might partake in the prayers of the faithfull Neverthelesse many Priests in the Church of Rome holding themselves successours of the Apostles in that beleeve that from those words they have power given them to absolve from all sins indifferently without any reservation seeing that even the same words are said to them at their consecration But the Bishops give their glosses and exceptions upon and say that it is to them it belongeth being properly and especially the true successours of the Apostles and the Priests but by commission which they can amplifie and diminish at their pleasure in the absolution of sin limiting their power in certain causes and reserving others to themselves forbidding the Priests who are under their jurisdiction to absolve them and the Pope who tearmeth himself Bishop of Bishops and attributeth the whole and absolute power of the Church to himself clippeth the authoritie of the Bishops in this using them as they use the Priests forbidding they should give absolution for every thing but reserve certain causes to himselfe wherein he forbid them to meddle and as the Priests murmure against the Bishops for that so do the Bishops against the Pope beleeving no sin nor case whatsoever to be exempted from their jurisdiction according to the words of Christ and thus do they agree among themselves on the explication of those