A LETTER UNTO THEM of The Romish Church, By PETER du MOULIN, Minister in the reformed Church at Paris. Together with a true jubilee or general Pardon of Indulgence by the same Author. LONDON, Printed by H. L. for Matthew Lownes, dwelling in Paul's Churchyard. 1621. TO The right worshipful, Master WILLIAM HAKEWILL, Esquire, R. G. Wishes (as in duty he is bound) all increase of grace and true happiness. Sir: THis little but excellent tract of Monsieur du Moulins being given me to translate by your worthy brother (who formerly, as your Worship may remember, did once set me a-work in the like kind with no ill success) and being desirous to have it patronised by some good friend as the custom is, I soon bethought me how it might very acceptably pass under your name, if so it would please you to grace my poor endeavour, which in all humbleness I gladly offer up unto you: first, as a thankful remembrance of your many charitable favours towards me; and then as an earnest of my willingness to be doing as I am able. The discourse of itself in the original is of worth enough to give all good men content, which love Gods true Religion together with the propogation and increase thereof, and (as I hope) hath received no great soil or blemish by passing through my hands. It seems it was intended by that famous man the Author, especially for his own countrymen of the Romish Church: but alas who are so deaf as they that will not hear, or blind like them that will not see? Yet as he saith in the end of his discourse, that Animam suam liberavit in case it work not amongst them his wished effect; So likewise if it pass into English under your ●au●…ur, vous aurez aussi Monsieur ad●…ncè une bonne oewre. So trusting to our Worship's gentle acceptance, I cease further to trouble you in your most worthy employments for the common good; and remain, Your worship's most humble and ever much bounden, Ry. Goring. A Letter to them of the Romish Church, by Peter du Moulin, Minister of GOD's Word in the Reformed Church of Paris. Translated into English out of the French Original. My Masters: THE things that I have to represent to you, would perhaps be more acceptable from any other hand than from mine: and yet I may be bold to say, that never did any man speak to you more void of hatred, or more desirous of your good and salvation. The Word of God, from whence we draw our Religion, commands us to love those that hate us, and to believe that those which do persecute us do think they do God good service. Every spirit, which seeketh after the truth, ought thus to be disposed. Without this, it is impossible to gather any fruit by our communication: for, never doth any wound close up again, during the inflammation. And even as in a house which is on fire, those which speak are not understood: so shall we never understand one another, whilst our spirits do burn with hatred and spleen. The study of the sacred Word of GOD requireth a quiet spirit, which wisely weigheth things without exception against any man's person: for, what reason is it to hate any body because he goeth astray, or because we think we see more clear than he? Now then, even as blinde-men are commonly wranglers and choleric; so also such as are most violent receive least instruction: therefore he that shall remedy this ignorance, shall likewise appease this furiousness. But, the evil is without remedy in him that endeavoureth to be ignorant, and feareth to know the will of God, lest he should be so much the more obliged to follow it. This is (my Masters) the disease of this Age: in which, people make profession of following without knowing, and to believe his Church without knowing what the Church ought to believe; and resteth upon the faith of other, being ignorant of the rule of faith, which is the Word of God: as if those that lead us aught to be our warrants against GOD's judgement, or as if it were a virtue to believe in God by Attorney. Indeed, people ought to obey their Guides, in case God be their Guide; and believe that which they teach, if so be that which they deliver be drawn from the Word of God. The Index of books forbidden, together with the rules which were made by the fathers that were chosen thereto by the Trent Synod. The fourth rule. In as much as it is plainly seen by experience, that if the Bible be every where suffered to be read in the vulgar tongue without any restraint, more hurt then good will thence arise, by occasion of men's rashness. He that without such like licence shall presume to read or have the Bible, may not have an absolution of his sins, unless he first deliver it up into the hands of the Ordinary. The which if they hide from the people, and hinder the reading thereof, it is a sign that they find themselves guilty; or that, in stead of subjecting themselves to this rule, they will have the sovereign rule to be their authority. For, wherefore should the Word of God, contained in holy Scriptures, be a suspicious thing unto us, and as it were a dangerous book? Wherefore should not children be permitted to see their father's Testament? The Apostle Saint Paul hath written his Epistles to the people of Rome, of Corinth and Ephesus, to the end they might read them: wherefore then should Christian people at this day be deprived of the reading of them? The Catholic Epistles of Saint james, Where it is to be noted, that there it is spoken of Bibles translated by Catholic Roman Authors. S. Peter, and Saint john, are written to all the faithful in general: wherefore then should not Christian people read those Letters which are expressly directed unto them, and are written for their instruction? wherefore may they not read the writings of the Prophets, as well as the people of Berea? which, coming from Saint Paul's Sermon, went and conferred it with the Scriptures. To what end are Texts alleged in Sermons, if it be not lawful for the Auditor to go home and see in the Scriptures, Acts 17. 11 whether they be truly alleged or no? A horrible thing, that in those Countries where the Inquisition reigneth, it is a crime worthy the fire to have a Bible in the vulgar tongue; whilst not only the reading of fables is tolerated, but whoredom also established there by law and politic regiment. If so be the Translation be not thought true by the Pope, his Holiness should give order for a Translation fitting his judgement. To say, that some abuse this reading, is to accuse the Apostles of folly to have written their * The Apostles did write in a language most publicly understood. Epistles to christian people, without foreseeing that they might abuse the same: by the same reason, they might forbid the preaching thereof, because many do abuse it. Men abuse even the very goodness of GOD. Nay, which is more, it was never seen, that any of the people did ever forge any Heresy through reading of the Scripture. All our Heresiarches have been persons that have had place in the Church. Now, if to read the holy Scripture, we must have special leave given us, is it not a miserable thing that we may not obey God but upon sufferance, and that God can have no servants without the Bishop of Rome's permission? Or if they say, it is not for ignorant people to read them: I answer, that all men are ignorant in religion before they read them, and that men may not without impiety ascribe any skill unto themselves in religion, beside or without the Scripture. Shake off then (my Masters) this scrupulous fear, by which God is wronged, as if his Word were contagious, and a snare laid for weak consciences; lest upon you be accomplished the Prophecy of Esay, Esay 5. 13 My people are in captivity, because they be without knowledge: and the saying of our Saviour, You err, not knowing the Scriptures. Let not this precious treasure be wrung out of your hands; this contract of our spiritual marriage with the Son of God: hold them as suspected persons, who during this night of ignorance do hide this heavenly Light, and in the mean time light up their own candles at high-noon. Hope not to be saved by the faith of others: for, God declares unto us, Hab. 4. 2 that The just shall live by his own faith: Mat. 15. 14 and that If the blind lead the blind, they shall both fall into the ditch. Now, that you may know that they take the Scriptures away from you, not to keep you in sobriety, but to detain you in ignorance; consider, that in the Roman Church they read publicly unto you some chapters of the Bible in a tongue which you understand not. If in these chapters GOD were spoken unto, one might excuse it; saying, that GOD understands all languages: but these chapters are divine Lectures, in which God speaketh unto men. Tell me in conscience, wherefore should God be a Barbarian unto us, and speak to us in an unknown tongue? Wherefore speaks he unto men, but to the end they should understand him? Wherefore should those things, which every where else would be esteemed ridiculous and against common sense, be thought good and comely in religion? But, is it not a sleight of the enemy of our salvation; that he might make Christianity ridiculous, and hinder the Word of God from being understood of you? to the end likewise that the threatening may be accomplished which God useth to a people with whom he is angry, I will speak to this people by men of other language, 1 Cor. 14. 21. & in a strange tongue, and so they shall not understand me. This evil hath produced another: for, in taking away from you the holy Scriptures which make men learned, they have given you Images, which they call the books of ignorant men, because they nourish ignorance: therewithal they busy the people, in stead of instructing them; in stead of teaching them, they make them pastime. But because that against this same, the second of God's commandments is express, which forbids in matter of God's service to make any Image, and to fall down before any representation of any thing in Heaven or earth; and that his Law, pronounced with thundering, affrighteth even to this day this superstition: these Doctors have imposed silence unto this Law of God, and dare to raze out this commandment out of those books, prayers and service-bookes, which they appoint them to use: A thing wherein we may suspect our own eyes, and hardly believe when we see it, that very worms of the earth have made so bold as to correct the Law of God pronounced with his own mouth; yea, that same Law, by which they shall be judged at the last day. Unto such enterprises the holy & sacred name of Church serveth as a cloak. It is said that the Church cannot err; that she is sovereign judge of the points and doubts of faith; that she is the faithful interpreter of the Scripture. By which Church, is understood not the Greek, nor the Syrian, nor the African (although more ancient & more pure than the Roman); but only the Roman Church, which, having never been but a particular Church, calls herself the Universal. By this means the Church of Rome is becomne judge in her own cause. The Greek Chur. more ancient than the Roman, complaineth that the Roman Church is revolted and separated from her, producing against her her chairs, her succession, her antiquity. In this contestation, the Roman Church vaunteth herself to be judge, and so will be both judge and Party. In the question whether the Roman Church can err, she herself will be judge; and (which is more) when there is question of deciding what the Church's duty is, the Roman Church will be sovereign judge, to the end she may have no other laws but of her own establishing, and what she will carve out for her own self. And, moreover, when the sense and interpretation of the Law of God lieth at the stake, she esteemeth herself the infallible expounder, and reputes her own interpretation of equal authority with the Law of God; yet is it certain, that by this Law she shall be judged at the later day. Now, there is no rashness so extravagant, as to put sinners for infallible judges of the sense of the Law, by which their sins are to be judged. What obedience think you is the Sovereign Master to look for, if his servants may say unto him, Thou hast indeed commanded us that same, but we interpret it thus, and do judge that thy commandment ought thus to be understood; and thou knowest, that we are undoubted judges in such matters, and that our interpretations are of equal authority to thy commandments? By this reckoning, it were better to be servant than Master. By which of these two (think you) shall the Prelates of the Church of Rome be judged at the last day? whether by the Law of God, or by their own interpretations? I refer this to the judgement of any man that hath but the remainder of common sense left him, or any spark of free and unpreocupate conceit, which of the two ought rather to be supreme judge in religion: whether God, ruling and teaching the Church by his Word; or the church, that aught to receive this Word, and obey him. Who shall rather be judge, the scripture which command's there should be a Church, and giveth it laws; or the Church, which only giveth attestation that that is the Scripture? specially considering, that even this testimony may be given by a corrupt Church, and disobedient to this Scripture. Who shall be rather judge, the Scripture which is one, and judgeth without passion; or the Church, which is divided into contrary churches which cannot be assembled, and whose Pastors are subject to ambition and avarice, and fit to be had in suspicion when there is any question of their profit or authority? Hear (my Masters) it is easy to show you, that they lead you in a way by which it is altogether impossible you should be saved: for, you are taught simply to believe the Church of Rome, and without farther enquiry to depend entirely upon her authority; and yet you are deprived of all means to know whether this Church, whereunto you give credit, be pure, and teacheth true doctrine. For, how should you know that? should it be by the holy Scriptures? yea, but this book is not permitted you. At Rome and in Spain, to read in it, is no less than burning at a stake: or would you know it by the Ancients? those are greek & latin books which the people understand not. What knows an artificer, or a woman, or an husbandman amongst you, whether the Church teacheth conformably unto the Scripture? or if their church be such as it was some 12. or 1500. years since? or whether of a long list of Popes pictured, the first have believed as the last, and that the times have altered nothing? In brief, you have no other proof of the purity of your church, but the witness of your Church itself: whose Prelates, vaunting themselves that they cannot err, in the mean time deprive you of all means to discern of error from truth; by hiding from you the rule of truth, which is the holy Scriptures. But wherefore should the Roman Church rather have this perfection, that the Greek or the Syrian (more ancient and more pure than the Roman) founded by Ies. Christ himself, and by his Apostles; and who also brag to have Saint Peter's chair? Doth the Scripture give unto the Roman Church any prerogative above others? or doth it give her the privilege of not erring? From hence do ensue two things as clear as the day: the one, that your faith is grounded only upon the authority of men, and by consequent that your religion is a humane religion and not divine. Whosoever saith, I believe the Gospel and the Word of GOD, because the Church ordaineth it, maketh the Church more credible than God. To doubt of God's truth, is a less crime, than to make it depend upon men. The other is, that, of all humane witnesses, you ground yourselves upon the worst and most uncertain: for, you say, your Church is good because she saith it, and so do make her judge in her own cause; not considering, that by this word Church, you understand not Christian people, nor the generality of Pastors, but the Pope and some few Prelates whose rules are called Church-rules, although they tend only to the profit of the Clergy, and the advancement of the Empire of the Bishop of Rome. And you poor souls, whom God hath framed after his own Image, whom he hath redeemed with the blood of his Son, whom God soliciteth by his Word, will you languish always in this captivity? will you heap up unto yourselves the wrath and indignation of the Lord, by rejecting the salvation which is proposed you? I confess, that the Roman Chur. in certain points allegeth scripture, and that between her and us there is strife about the interpretation: but we make use of the Scripture in another manner than those which teach you. For first, they are afraid the people should read the Scriptures: but we exhort men thereunto. Secondly, they persuade you, that the Scripture is obscure and ambiguous: but we say, all things necessary unto salvation are therein laid down with much clearness. Thirdly, they say that the Scripture is an unperfect rule, they will needs have another unwritten word, and traditions of the Church equal in authority to the Scripture: we (on the contrary) say, that the holy Scripture can make us wise unto salvation, 1 Tim. 15. 1 and that we ought not to be wise beyond what is written; 1 Cor. 6. 4 and that in that which is clear in the Scriptures, and needeth no interpretation, are contained all the doctrines necessary unto salvation. Fourthly, when we allege the Scripture, we allege it as sovereign judge, and as it that ruleth the Chur. and giveth her her authority: but the Roman Church allegeth the Scripture as a doctrine authorized by the Church, and that you ought to receive it because the Church hath ordained it. Fiftly, when we interpret the Scriptures, we give not out our interpretations for laws as doth the Roman Church, nor call ourselves judges or infallible interpreters of the holy Scriptures. Finally, when we interpret the Scriptures, we draw our interpretations from the Scripture itself: but the Roman Church draw their interpretations from the unwritten word and from tradition. For example: we expound those words, This is my body, He took the bread, gave it, etc. Do this in remembrance of me. By the bread which I give you is the commemoration of my body; the which exposition is found in the text itself of the institution of the sacrament: or by these words of the Apostle, 1. Cor. 10. 16, The bread which we break is the communion of the body of Christ. Your Teachers do not thus interpret the Scriptures: for, they draw their interpretations from the unwritten word and from tradition. When the Lord said to Peter, I have prayed that thy faith fail not; they say, that by these words Saint Peter and the Popes of Rome, his successors, were promised the virtue that they could not err: but the Scripture speaketh not of Popes or of Bishops of Rome, nor grants unto Saint Peter any successor in his Apostleship. So Malachi speaketh of a pure oblation which was to be made in all places; Mal. 1. 11 This oblation, according to the interpretation of these Masters, is the Mass; in which they say the body of Christ is really sacrificed. But this interpretation is taken out of the unwritten word: for, the holy scripture speaketh not of any Mass, nor of the sacrifice of the body of jesus Christ, nor establisheth any sacrificers in the Church to sacrifice the Son of God. So, when the Scripture saith, Thou shalt worship one God, and shalt serve him alone; The interpretations of these Masters is, that God forbiddeth only the worship of Latria, but not the adoration of Dulia, which is an inferior religious service. But, the Scripture speaketh not of the adoration of Dulia, nor of any other religious service than that which is due unto God. These are interpretations which the Roman Church draweth from the unwritten word, which is at the discretion of the Romish Church, nor can be learned but from her mouth: for, I do not think there is any that ever hath seen all the instructions of this unwritten word reduced into one body; Bellar. in Barkl. c. 3. He thinks not rightly of the chur. of the chur. of Christ, that admits nothing but what he reads expressly to have been alleged or practised in the old chu. as if the Church of later time either ceased to be a chr. or hath not authority to express and declare, to decree also, and command those things which concern faith & Christian manners. and that because this word changeth according to the age, and is fitted unto the time, and that the Romish Chur. hath power also to add new articles thereunto even in the points of faith. The greatest mischief is, that these traditions and instructions of the unwritten word are not only additions unto the Scripture, but also manifest oppositions thereunto: whereof, the Mass alone doth furnish us with many examples. 1. For, jesus Christ, administering the holy Sacrament of the Eucharist, spoke in a tongue understood of the standers by: but the Priest in his Mass speaketh in an unknown language. 2. jesus Christ administered to all there present: but the Priest oftentimes eateth & drinketh himself alone. 3. jesus Christ communicated the cup unto all, and willed that all should drink thereof: but the Priest drinketh alone, and denieth the chalice unto the people. 4. jesus Christ offered nothing to God: but the Priest prayeth in the Mass, that God would be pleased with his oblation. 5. jesus Christ made no elevation of the host: but the Priest holdeth up an host to be adored. 6. In the institution of this holy Sacrament there is no speech of a sacrifice, nor of sacrificing the body of jesus Christ: clean contrary, the Priest pretendeth the sacrificing of the body of jesus Christ in a real & propitiatory sacrifice for the living and the dead also. 7. Under the Table of our Lord there were no relics hid, We beseech thee, Lord, through the merits of the Saints, whose relics we have here, and for the merits of all the Saints beside, that thou wouldst vouchsafe to pardon all our sins. nor the bones of any Patriarch or Prophet: on the contrary, the Priest hath under the stones of his Altar the bones of the dead, without which relics an Altar cannot be consecrated: and so accordingly the Priest in his Mass craveth salvation by the merits of those Saints whose bones lie hidden under that Altar; a thing that jesus Christ never thought of. 8. jesus Christ witnessed, that it was the fruit of the Vine that he drank: but the Priest denies that it is so. 9 jesus Christ will, that we make commemoration of him: but the Priest pretendeth to make jesus Christ himself. 10. Saint Paul saith four times, that we eat & break bread: on the contrary, the Priest maintains, that we neither eat nor break bread. 11. The Lord instituteth a Sacrament: but the Priest celebrateth a Sacrifice. In a word, the one administereth the Communion; the other singeth Mass, expressly made to dis-figure the holy Supper of our Lord. These Masters think themselves well fenced with using a childish recrimination in objecting unto us, that seeing we will imitate our Lord, we ought all to celebrate the Communion after supper, & in a high chamber, and not to admit of women: but neither the place, nor the hour, nor the sex of the assistants, is either part or essence of the action; and without any of these the action remaineth entire, nor hath jesus Christ touching the same given any rule, or forbidden any circumstance. But the change which we object against them, is in things essential, and which change the nature of the action; seeing that thereby is introduced an adoration not commanded nor practised by the Apostles; and a sacrifice established, which our Lord hath not ordained; and an authorized superstition about dead men's bones; and a public repast changed into a private Mass; and the people frustrate of understanding their ordinary service; and instructed to take God, and to eat their Creator, & adore the creature; and deprived of one half of the Sacrament, to wit the cup, whereof Christ hath said, 1 Cor. 8. 11. Drink ye all of this: as also the Apostle commandeth the people of Corinth to take the cup as well as the bread. Let a man prove himself, and so eat of this bread, and drink of this cup. Whereupon we propose a means of agreement, which cannot be refused but by him that loves discord, or is thirsty of Christian blood, or which will war against God: for, all Christians confess that jesus Christ hath done well, and that there is nothing amiss in his institution, and that even when it might be lawful to celebrate the holy Communion in some other fashion than he did; yet all agree, that it would not be ill done to follow his example, speak as he spoke, and do as he did. Now, this is that which we demand: and certain it is, that the Pope might make an end of all contentions sprung from this point, which trouble and divide Christendom, if he would restore the holy Communion unto the form in which our Lord did celebrate it; laying aside all disputes, & binding the people unto the example of the Son of God. What incommodities or inconveniences soever might be alleged against the same, could not be put in balance against the obedience which we own to jesus Christ, & against the peace of Christendom, and the reunion of that rapture and separation of people, which hath caused so many troubles, and spilt so much blood, and which goareth the side of the Ro. Church as well as ours, exposing it to the violence of Turks and Infidels. Every spirit that is not preoccupated will easily acknowledge, that this is the language of truth: wherewith, lest your consciences should be touched, they use a device, namely, to represent unto you our religion altogether other than it is, and paint it out unto you like a hideous monster, and to make us speak things wholly against our belief. And thereupon, many amongst you are of so easy belief, as to choose rather to learn what our religion is by our enemy's invectives, than by our own confession; yea, after we have protested, not to believe any thing of all they father upon us, yet would they make us persuade ourselves, that we believe that which we believe not: wherein they justify us before they be ware. For, thereby they privily confess, that our religion truly proposed cannot be encountered; and that if it were represented in as true colours, at the very first it would make a strong impression in the mind of the Auditor through the evidence of the truth thereof. They tell you, 1. that our religion teacheth, that good works are not necessary; 2. that the Elect may without danger licence themselves to do evil; 3. that God gives no recompense to good works; 4. that God constraineth our wills, and forceth them unto good; 5. that we accuse God of injustice, as having given us a law which we cannot accomplish; 6. that we are enemies to the Saints and the Virgin Mary; 7. that for the understanding of the Scriptures, every one of us vaunteth to have a particular inspiration; 8. and that we deny the Almightiness of God in the Eucharist. Is not this all false, and contrary to our belief? 1. Our religion teacheth, that good works are necessary unto salvation: for, men go not to Heaven by the way of hell, nor unto the Kingdom of God by serving the devil. 2. Our religion teacheth, that the predestinated unto salvation are also predestinate to live holily. To say, I may abandon myself unto evil seeing I am elected, it is the language of a reprobate, who will be bad because God is good, and who makes of the grace of God, which is a spur unto virtue, a pillow to sleep upon in all vice. 3. Our religion believeth, that God rewards good works, but with a salary freely given. 4. We believe that God constraineth not our wills, but bendeth them, and causeth them to give themselves willingly unto good. 5. We esteem it not a thing unjust that God should demand at man's hands that which he cannot, when man doth owe it, and when his unableness cometh of his own default. fault. 6. We honour the Saints as they honoured the Saints that were before them. 7. For the understanding of the Scriptures, we content ourselves with that which we find clear in them, and leave particular inspirations to frantic persons. 8. We deny not the omnipotency of God in the Eucharist, but rule ourselves according to his will: we use the Sacrament of the Communion, not to make jesus Christ, but to honour him; not to make his body descend unto us, but to elevate our hearts to him. We undertake not to take GOD in this life, but content ourselves that he take us at our deaths. We fear not, that God can fall to the ground, or be stolen away, or gnawn by mice, or eaten by his enemies. We believe not that the Son of God and the devil could enter both together into judas; nor that jesus Christ did eat himself, seeing it was nothing necessary for our salvation. Our religion is a religion which acknowledgeth no other head of the Church but jesus Christ, nor other rule of faith then his Word, nor other propitiatory sacrifice then his Death, nor other purgatory than his Blood, nor other merit than his Obedience. It is a religion, which would have the people to read the word of God, because we fear not to find our condemnation therein; and which speaketh in a known tongue, for that it is not ashamed of her belief. It is a religion, which holdeth fasting to be in abstinence, and not in distinction of meats: we fast for exercise of humility, and not in opinion of merit or satisfaction: we borrow not other men's satisfactions; but we believe with the Apostle, That every one shall bear his own burden. It is a religion, which distrusting her own works believeth in God's promises, which preacheth the assurance, and not the doubt of her salvation, recommendeth an humble assurance, and not an arrogant perplexity, by which they that set forth their merits, make a profession to doubt of their salvation. It is a religion, wherein men confess they have often done that which God hath forbidden, fare from having done more than he hath commanded; so fare from doing overmuch, as that they fail even of that which is necessary: they pretend not to make God a debtor by their works of supererogation, but confess themselves debtors through their disobedience. It is a religion, which, in stead of forming of stones to the likeness of man, endeavoureth to reform man unto the image of God; which, in stead of adoring a wooden cross, adoreth the crucified, trusteth in his passion, and glorieth in his reproach. It is a religion, which believes not that God taketh pleasure to torment the souls of his children in burning fire, and to punish them for faults already ready pardoned, and for which jesus Christ hath fully satisfied by punishment; which serveth not to amend the sinner, but to content the justice of God. It is a religion, which maketh not her prayers by count, nor placeth the power of it in the number of the repetition of one & the self same prayer; but in the faith and disposition of the heart. It is a religion, which holdeth that faith consisteth not in ignorance, but in knowledge: which equally distributeth holy things to rich and poor; not like as in the Roman Church, whose dispensations & letters of absolution are sold, and particular Masses never said for him that hath nothing to give. Briefly, it is a religion which hath less splendour without, but more solidness within; which will endure narrow sifting; which ordaineth few ceremonies, but giveth much instruction. You will here say, But these things are new. How new, seeing jesus Christ and his Apostles have thus taught? Indeed these are new to persons brought up in an inveterate error; and you know, that healing is always newer than sickness: but we must always go up to the springhead of truth; in comparison of which, all old error is new. Never did any man oppose himself to any rooted error settled by long custom, who hath not been accused of novelty. And this reproach of novelty is very unseemly in their mouths who hide from the people the true Antiquity, which is the holy Scriptures; and who to this day maintain, that the Church can make new ordinances touching faith; and, by the Church, understand no other but the Roman, who in the very first time after the Apostles cannot show one man of their religion; & who know that in all Antiquity there is no mention made of excluding the people from the cup, nor of forbidding from the reading of the Scriptures, nor of reading the Scriptures unto them in an unknown tongue which they understand not, nor of picturing the Trinity, nor of adoring Images, nor the Host, with the adoration of Latria, nor of private Masses, nor of the Bishop of Rome's Court, nor of his Indulgences and Church-Treasure, nor of his power to depose Kings, & draw souls out of Purgatory, nor of many other new corruptions which they plaster over with the fraudulent title of Apostlique traditions, as if they came from the Apostles. The themselves, who thus vaunt of Antiquity, are those which use the ancient Doctors most coursely, censuring and condemning them upon slight occasion: who will that the Fathers should be interpreters of the Scriptures, in case they themselves alone may be the father's interpreters, and the judges of Antiquity; & who not only condemn every Father personally, but also whole Counsels where the Fathers speak in common. Three universal Counsels did condemn Honorius, Bishop of Rome, for Cotton in the preface of his Catholic institution speaks thus of these two universal Counsels. an heretic: but, at this day they maintain, that those Counsels mistook themselves. Greece began in the year 388. to rebel against the holy Sea, & to thwart the Bishop of Rome, giving him the Bishop of Constantinople for a Second. At the first Council of Constantinople, in the year 381. there were a hundred and fifty Orthodox Bishops, and 630. in the Council of Chalcedon, the year 450. Neither this great number, nor their great Antiquity, hindereth our adversaries from condemning all those Fathers, for equalling the Bishop of Constantinople to him of Rome in ecclesiastical matters. And it is marvellous how these men dare speak of Counsels, Afterwards in the year 450. they said they had the same privileges. seeing they know, the day & night are not more contrary than the ancient Counsels and the new, in which the Pope ruleth and ordaineth all: but the other bishops give their opinion only, with bowing of the head in sign of approbation. At the beginning of which, they lay down the holy Scripture at the Pope's feet; in witness, that the Word of God is subject unto him: where the Pope is seated on a high Throne, having the Emperor sitting at his feet. In brief, we may see by the practice of these later Counsels, and above all by the Council of Florence, and the last of Lateran, and by the book of sacred ceremonies, that a Council now within these few Ages is no other than a papal consistory, though with more soleminity: whereas in the ancient Counsels, the bishop of Rome durst not be present, and his deputies ordinarily had no precedency there nor authority; far from ordaining, that no book shall be canonical without the Pope's authority, and that all Kings should kiss his feet; and to declare, that there is no other name under Heaven but that of the great Bishop: Annal. Baron. which are the decrees of the Roman Council under Gregory the seventh, Anno. 1078 the year 1076. Briefly, it is certain, that they which buzz in your ears the Fathers and Counsels, do it not because the Ancients are favourable unto them; but because they know that the people can know nothing of them, and that they must needs in those things refer themselves unto them. But, as for the Scripture, which you ought to know, and which ruleth all the Fathers, it is that which is forbidden you. In sum, years are no rules, and lying is ever since the beginning of the world. The Church is not in a Country, of custom; but, where the written truth is. There is no prescription against divine truth: yea, even in the time of the Apostles the mystery of iniquity was a-brewing; how far ought it now then to be advanced? And indeed as well the people as the pastors of the Ro. Church have these many Ages cried out, that their Church had need of reformation. In the Council of Pysa, held in the year 1411, Pope Alexnder the fift, in the twentieth Session, promised solemnly to intent the reformation of the Church, and to assemble for that purpose the most learned of all Nations. A while after, was held a Council at Senes, the year 1423. where the proposition of the reformation of the Church was revived, and then put off to another time: for, they saw they could not stir this stone without shaking the papal seat. That which the great ones would not do, God hath performed by the hands of little ones; using unhoped for means to expose unto the view of the world the doctrine of salvation maugre all the machinations of Satan. Unto those that have endeavoured, and do yet endeavour to perfect this work, you are thus much beholding, as that the holy Scripture, which the people saw not heretofore, is now translated into the vulgar tongue, and that the Spirit of God speaks it; so, as none can be ignorant of the Word of God, but he that hood-winks himself lest he should see the light. You are also thus much more beholding unto them, that the Pope doth less tyrannize over you than he did some four or five hundreth years since, and that your servitude is by a quarter less burdensome. Such Bulls are found in Math. Paris, and in the 3. Tom of Counsels, at the end of the Council of Lateran under Innocent the third. For, in those days the Pope gave to the French, which armed themselves for him and at his commandment, besides the remission of all their sins, a degree of glory in Paradise above others: whereas now if he should send them to go into a fare Country upon a Croysada, to fight against Heretics, or to take-in some Towns of their neighbours to the Pope's use, as was done not very long since, you yourselves would mock at his commandment. In former times, when any King angered him, his custom was to interdict his Kingdom; and so put (as far as in him lay) many millions of persons out of the communion of the Church, cause all divine service to cease in a large Country, cause the Bells to be still, hinder Burials, and to expose the Country in prey to him could first conquer it. England was six years and a half in this estate, in the time of King john: but, nowadays he draws no more that weapon; lest, bestirring himself too hard, he overturn his own chair, which the doctrine of the gospel hath already much shaken. You own them moreover this obligation, that you see not (as in the time of Boniface the ninth, and Leo the tenth) Pardoners to run from house to house through France, who for half a crown sold every one remission of all their sins, and deliverance of a soul out of Purgatory. The time hath been, that in France there was no speech but of miracles, and of Saint Anthony's fire, and of the apparition of damned souls, or others returning from Purgatory: of which illusions the greater part is vanished at the Sunne-rise of the holy Scriptures, which the night of ignorance had hidden. And if now they do any petty miracles, it is in secret, and never in our sight: for, before a man that feareth God, and knoweth him, Satan is as it were afflicted, and loseth his fense-play; yea, even your own Magistrates have punished these deceivers. There be but a few amongst you that do wholly believe your own religion, but do find some fault in the Romish Church: for indeed, it would be a hard matter to endure the decrees and glosses which say, that a Tit. 8 de Praebend. cap. Proposuit. According to the fullness of our power we may lawfully dispense above law. Where the Gloss also; The Pope doth dispense against the Apostle; as also against the old Testament, as also in another. Glossa. dist. 34. can. lector. The Pope can dispense against the Apostle. Et causa 23. qu. 1. can. Sunt quidam, The Gloss hath it thus: He (the Pope) dispenseth in the Gospel, by interpreting it. the pope is above law and right, and that he can dispense against the Apostle, and against the gospel; and which calls b Glossa extrav. Cum inter. Our Lord god the Pope. the Pope, god; and c Concil. Lat. ultimum sess. 9 The countenance of thy divine Majesty. Bellarm. in Barkl. c. 31. Christ gave to Peter, in a good sense, power to make of sin no sin; and of no sin, sin. the divine majesty: or those fabulous Legends, which compare and equal in many things, S. Dominick and S. Francis with jesus Christ; or the opinion of those which muffle themselves with the habit of S. Francis when they are on their deathbeddes, ready to give up the ghost, because (say their Doctors) that this garment is as good as asecond baptism: nor the gadding of poor people 200. leagues off, after pardons, seeing the remission of sins is offered to us at home by the preaching of the gospel: nor those that teach, that the Pope can make that which is sin to be no sin, and that which is no sin to be sin. And certain it is, that though we should hold our peace, yet the truth doth speak in the consciences of many which are held in this captivity for fear of men, and for their domestic affairs: for, the devil tickles men by the paunch, and rocks them a sleep with pleasures and honours; from whence it comes to pass, that the sparks of the known truth are smothered in them; or, if they be not quenched in them, they burn & torture the conscience, and make them more culpable, not only for having buried their talon of the knowledge of God, but even for having dissipated it; for having been ashamed to confess the Son of God before men, and not defending his cause in time of need; for being more afraid of men's displeasure, than to offend God, whose promises are certain, his threatenings horrible, and judgements eternal and inevitable: who having now in our days done so many marvellous things, to build up again the ruins of his Church, will not surely leave unpunished those which endeavour to trouble his work, and who go purposely astray at high-noon. All this discourse (my Masters) proceedeth from nought else but a servant desire that we have of your salvation, and that God might be served: for, we have herein no other interest but your happiness; seeing that for defending this cause we are like to purchase nothing but trouble, hatred and discommodity. We rather desire a great deal more to live in peace and amity with our fellow-citizens under one selfsame religion, if we might do it without offence to God. Nor cease we to beseech the Father of mercy, whose compassions surmount our iniquties, that he would pardon those which hate us, that he would touch their hearts with repentance, and enlighten their understandings with his light, to know the day of their visitation, and the way of eternal salvation; lest in the end he turn away his favour from a people which turn their backs upon him; and pour out a darkness more thick than the former upon a nation enraged against the light of the gospel. If these considerations shall move any one, it will be a great joy unto me, and an ample reward for my labour: if it shall happen otherwise, we shall have at least delivered our own souls, freed our consciences, and born witness in this hart-harned Age, until the Son of God come from Heaven to hear our griefs, and deliver his children, and reward every one according to his work. To him be glory world without end. Amen. FINIS. THE Great jubilee and Pardon of full remission for all true Christians. THe true pardon and remission of all sins is made 〈◊〉 the abundant mercy of God, who pardoneth us all our sins by one alone jesus Christ in the shedding of his blood. Luk. 1 Mar. 14 Ma. 1. 2. 6 For he is the propitiation of all the sins of the world, and hath manifested himself by taking our flesh upon him, also dying and bearing our sins in his body to abolish them, Ephe. 1 (to the end he might purge us from the sins unto the which we were bound) believing in him who is the Lamb without spot once offered for all. In such sort as no oblation of sacrifice is now any more needful hereafter to absolve us from our sins. Parali. 3 The which Lamb hath been made to us of God, john 1 wisdom, justice, sanctification and redemption, by which he hath abolished and wholly brought to nought our folly, Apoca. 1. 4 injustice, Ro. 4. 1. abomination and obligation with which God the father hath given us all things. Unto which pardon he himself doth invite us aswel by his Prophets as by his Evangelists, saying; All ye that be athirst come unto the great spring, Tim. 1 and who have no money make haste to come, john. 18 ● buy ye, drin ye, and eat ye. Item, If any be a-dry, Let him come to me and drink. Item, Mat. 11. 28 Come unto me all ye that are weary and heaviss laden, and I will refresh you. john 16. 23 And for our assurance saith thus unto us: If your demand any thing of my father in my name he will give it you. And of whom the Apostle saith, Heb. 7 Wherefore also he can fully save them which come near unto him, always living to make intercession for them. Acts 4. Saint Peter saith there is no other name given under heaven unto men, by which we must be saved, Gala. 1 nor is there salvation in any other: 2 Cor. 8 whereof the Bull followeth. These are the great Pardons and indulgences of full remission of sin and punishment, given unto all the Church and House of God, that is, to all faithful Christians, under heaven. BY the authority and virtue of the Commandments of our holy Father God the Creator our sovereign Lord, Psa. 109 & by jesus Christ our soveragine Pastor & everlasting Bishop, Mar. 16 you are commanded and expressly enionined by your holy obedience, that you read, Luc. 9 10 understand, & give notice unto every one, of the great privileges, remissions, & pardons of sin & punishment giune for ever by God the father, Psal. 18 to all faithful & true servants of jesus Christ who with all their hearts will render themselves unto him, Act. 3. 4. 5. 6 faithfully believing and hoping for everlasting life by his most precious blood: Luc. 11. & 28 who hath sent his Apostles through all the world to preach and declare his holy gospel and good tidings containing the remission of our sins, confirming their words by miracles which the Lord wrought by them, Psal. 37 by the which we have full jubilee & general pardon of punishment and sin; jer. 23 as his most holy Father had ordained even before the creation of the world and promised by his Prophets; Gal. 3 That at all and every time and times, in all places & as often as we miserable sinners shall acknowledge our poverty and sinfulness, believing in him without doubting, joh. 5. 8 & craving pardon of him, we shall have what we desire: and all to show his marvellous bounty and mercy which he intendeth towards us for his son jesus Christ his sake, Rom. 5. 9 7. 8 & 12 how great sinners soever we be; who being moved with pity considering the bottomless gulf of all evil in the which we were held by the devil, Pet. ● and subjects and slaves unto him by our own wills, did send his son jesus Christ at that time which he had appointed when all wickedness reigned, Rom. 6 and that all the world through sin were his mortal enemies; Ephes. 3 and that to make us know what great charity he bore to us his enemies that we might be justified and made clean by his blood, Collos. 1 and to preserve us from his great fury. Acts. 2. By the which jesus Christ our true Pastor and Bishop, the father of mercy hath opened the inestimable Treasure of grace 1 Cor. 5 and mercy 1 Pet. 1 which is the Treasure of all faithful Christians under Heaven, to the end that all those which trust and firmly believe that this blood was spilt for the remission of their sins, might be saved and delivered from the snares of the devil. Gal. 1 And so hereafter in steed of sinning we might do good works like unto our redeemers, in loving our neighbours yea even our enemies, even as jesus Christ hath loved us, jam. 2 which were his enemies, Deut. 1 & therefore gave himself unto death for us; Levit. 9 and that we should be helpful unto all in all we can, Mat. 22 with as free and good a will as he hath done good unto us, not having respect unto the reward, but only unto jesus Christ. And to the end ye should not think that these Pardons and Indulgences be false & counterfeit, we will hereafter following recite the witnesses which were present when they were granted, being all credible persons, and who were all expressly commanded to bear witness thereof unto all in general. The Witnesses of the Premises. FIrst, as concerning the old Testament: Moses witnesseth in his book of Genesis, and other following, in diverse places, That by jesus Christ (of the seed of Abraham, Isaac, jacob, juda, and David) all people shall receive blessing and salvation. Item, Esay. 19 2 33. 35. 43. 18. & 53 Esaie, jeremy, joel, Michay, Malacky, do witness, That the salvation of Israel and of the elect people of God is in jesus Christ. joel. 2 Secondly, Mich. ● that in the new Testament, Mala. 2 Saint Matthew witnesseth that our great Bishop jesus Christ saith, I am not come to be served, but to serve, and to give my life for the redemption of many. Item, Mat. 9 20. & 26 Behold my blood which shall be for the remission of sins. Item, he said unto one sick of the Palsy that he should believe in him, Mar. 9 & 16 and his sins were forgiven him. The like unto the sick woman, unto the Leper, unto the Blind and others. Saint Mark witnesseth also, that jesus said unto the father of the Possessed, If thou canst believe, all things are possible unto him that believeth. Item, in another place, Whosoever will believe and be baptised shall be saved. And in many other places, Saint Luke witnesseth, saying: Blessed be the Lord God of Israel: for he hath visited & redeemed his people. Luc. 12. 24 Item Behold I bring you tidings of great joy unto all people, to wit, that this day is borne the Saviour which is Christ. joh. 13. 5 Item, it is written, So it behoved that Christ should suffer death and rise again, and so enter into his glory, and that men should preach every where in his name repentance and forgiuness' of sins. Saint john witnesseth that Saint john Baptist did publicly approve jesus Christ, saying: Behold the Lamb of God which taketh away the fins of the world. Item whosoever belueeth in jesus Christ the son of God, he hath everlasting life. Item, Verclie I say unto you, whosoever heareth my word and believeth in him that sent me, he hath everlasting life, and cometh not in to judgement, 1. joh. 2 but passeth for death unto life. Apoc. 1 Item, We have an advocate unto God the father even jesus Christ: and he is the propitation for our sins, who hath loved and washed us from our sins in his blood. And in many places of the gospel, & in the Epistles of Saint Paul he witnesseth in many texts: & namely to the Hebrews, Heb. 1. where he saith, jesus purgeth away sin; Actas ●. Saint Peter also saying: It is jesus Christ by whom we have remission of our sins. Conclusion of these Pardons. Our holy father God the creator, who ever hath been and shall be: hath confirmed all the graces, judith 1 pardons and privileges of those reverend Legates above mentioned: and excommunicateth all hinderers, murmurers and gainsayers of those said pardons and indulgences. Deut. 18. He which shall not hear my great Prophet, Gal. 1 shall be razed out of the book of life. And Saint Paul: If we or an Angel from Heaven preach any other thing then that which we have declared and preached, let him be accursed. And therefore we recommend unto you this noble and most certain pardon: jam. 2. for it is that true pardon which may be got without gold or silver by a lively faith which kindleth a charity in all those which attain unto it, and stirreth them up to give alms unto all in want, and render to each one that which appertaineth unto them: Phil. 4 unto this also tendeth the law and the Prophets. Given in the supreme & sovereign Court of Paradise, ever since the first beginning of the world. FINIS.