THE TRUE PROTESTANT SOLDIER, Fight valiantly under Truth's Banner, AND By the glorious light of God's Word overthrowing the strongest Bulwarks, and subtle Stratagems of the Church of Rome. By HAMNET WARDE. printer's device of George Miller ANCHORA SPEI LONDON, Printed by G. M. for William Lee at the Sign of the Turks-Head in Fleetstreet. 1642. TO THE HONOURABLE AND TRULY VIRTUOUS THE LADY BRIDG●T BRIANT, all Happiness in CHRIST JESUS. Madam, THe true zeal which you have for the maintenance of the Truth (together with those many favours which your Ladyship hath been pleased to bestow on me, my deceased, and surviving friends) hath encouraged me, or rather enforced me to present this little Manual, being the first fruits of mine endeavours, to your Ladyship's acceptance. In that short stride of the World, which I have traveled, having found many strong oppositions from our adversaries of the Church of Rome (as well at home as beyond Sea) touching the Protestant Religion, I began somewhat to doubt of the truth thereof: But by God's providence lighting on this short Treatise, after the perusal thereof, I found the Religion of the Church of Rome (if I may so call it) so slightly posted upon the quicksands of men's frivolous opinions, and contrariwise, the Protestant Religion so sound founded on the true and lively rock of our salvation Christ jesus, that by God's grace assisting me, neither the bewitching charms of their devilish temptations, nor the fiery darts of their hottest persecutions, shall ever be able to divert me from the profession thereof. Wherefore having received so great comfort thereby myself, I have laboured with as much as in me lieth, to translate it verbatim out of French into English, that others also may have benefit thereby, humbly beseeching your Ladyship to accept thereof, as a token of my ever bounden duty, and your Ladyship shall thereby encourage me to pray for your long and happy life here on earth, and your eternal happiness with God in heaven. Madam, Your Lad●ps most humble and truly devoted Servant, Hamnet Warde. To the READER. Christian Reader, MOnsieur Pierre Monginot, a Gentleman as well learned, as truly noble, forsaking the Church of Rome, and turning to the Protestant, his friends being much discontented thereat, wrote this short Treatise, to satisfy them, showing them the causes which moved him to change his Religion: Which I have translated for thy good out of French into English; take but as much heed in reading it, as I did labour in the translating it, and God grant thee as much benefit by the Copy, as I had comfort by the Original. Thine in Christ jesus, Hamnet Warde. CHAPTERS. 1. Of the true Church. 2. Of the Pope's power. 3. Of the worshipping of Images. 4. Of Prayer and Service in an unknown tongue. 5. Of the Invocation of Angels and Saints departed this life. 6. Of Abstinence from Meats. 7. Of Abstinence from Marriage. 8. Of Purgatory. 9 Of Merits, and Justification by Works. 10. Of works of Super-erogation. 11. Of the superaboundant satisfactions of Saints and Monks, which the Pope distributes by Indulgences. 12. Of the real presence of the Lords body in the Sacrament, and of Transubstantiation. 13. Of the Sacrifice of the Mass. 14. Of the taking away the cup in the Sacrament. Decemb. 1● 1641. Imprimatur, THO. WYKES THE TRUE PROTESTANT SOLDIER. CHAPTER I. Of the true Church. THe holy Scripture tells us of divers kinds of Churches: There is that Church which is spoken of in the Creed, which the Apostle S. Paul calleth the body of Christ, against which saith our Saviour, Mat. 16. The gates of Hell shall not prevail; which is the Assembly of the truly faithful and elect people of God, whereof part do already enjoy the heavenly pleasures of God's kingdom, part now live here on Earth among sinful men and infidels, and cannot be discerned by the eyes of man: Others not yet borne. But besides this Church of Gods elect, there is another universal and visible Church, which is the Assembly of all such as profess themselves Christians, and to believe in Jesus Christ. This is that Church which Saint Paul, 1 Tim. 3. calls the pillar and ground of the truth, as being bound to defend, and maintain the truth against all those who labour to corrupt or suppress it. This universal visible Church is composed of divers particular Churches; such as were in the Apostles time the Church of Jerusalem, the Church of Corinth, the Church of Rome, and that of the Galatians, etc. Of these particular Churches, some be puter than others, nay, and there may be some so corrupted, as that it is impossible for them to be saved; namely, as where Idolatry reigneth, and where the benefits of Jesus Christ are abused. The Church of Rome is one of these particular Churches, wherein reigneth Idolatry. First, in that they call God a Sacrifice made by men. Secondly, because the honour appertaining to God is by them attributed to Saints, in that they say the Saints know the hearts of all men, and because they give them and their relics and Images, a religious worship and adoration. Lastly, because they call the Virgin Mary Queen of Heaven and Earth; for the Sovereign Royalty of the world is not communicable to the creature. Likewise the benefits of Jesus Christ are therein abused; in that they teach that Jesus Christ by his death delivers us from sins committed before Bapisme, but as for sins committed after Baptism, he hath left us to satisfy God's justice for them, by satisfactory pains, as well here as in Purgatory. Thus then let it be; that the Church of Rome be a particular visible Church, and it more corrupt than any other, although she term herself, the universal Church, as if there were no other Church besides; whereas indeed the Churches of Syria, Greece, Armenia, and Africa be more pure and mor● … cient then the Roman, and no way subject thereunto. All th' 〈…〉 h the holy Scripture, and the Creed attribute to the universal Church of Gods elect, or the universal visible Church, the Church of Rome by an intolerable abuse and usurpation attributes unto herself; as if in the holy Scripture, there were no other Church spoken off, but the Church of Rome; or as if she alone were the pillar and ground of the truth. And when Jesus Christ, Mat. 18. sends two Brothers being at strife to the judgement of the Church, saying, Tell it the Church, and if he neglect to hear the Church, let him be unto thee as an Heathen man and a Publican; these Gentlemen would needs make us believe that he sends such as doubt in matters of Faith and Doctrine to the judgement of the Church of Rome, which they call universal; but read the passage and you shall see that our Saviour speaks not there of doubts touching Religion, but of quarrels and broils which happen between man and man, and consequently he speaks not of the Church universal, but of the Ministers of some particular Church; for to appease a quarrel between two Neighbours, men do not betake themselves to the universal Church. In this then there appears a very great abuse, that the Church of Rome, being indeed but a particular Church styles herself the universal Church, and in that she being full of errors, vaunts herself nevertheless to be without any error; nay more, that it is impossible for her to err, and lest her errors should be discovered by the glorious light of God's holy Word, the writings of the Prophets and Apostles, she doth not only hinder the people from reading the word, and read it in the Church in a language which the people understandeth not, but endeavours also to take away all its force and authority, for they make the people believe that the Church of Rome is sovereign Judge in all matters of difference in Religion, by this means he that will accuse the Church of Rome of any error may be sure to lose his process, seeing she alone is sovereign Judge in her own cause. The Church of Rome doth likewise affirm that it is impossible for her to err in the interpretations of the holy Scripture, and that it is in her power to make constructions of the like authority with the word of God; which is indeed no less than to place herself in God's seat. For as there is none but the King that can give an interpretation to his edict, that may be of equal force with the edict itself: So there is none but God alone that may give such a construction unto the Word of God, as may be of the like power and authority with the Word of God. And there is nothing more certain than that such an interpreter is greater than the Lawgiver, since he giveth unto the Law such a sense as he pleaseth, and the people taught to rely more on that, then on the Law itself. And to be sure that the Church of Rome be not any way subject unto the holy Scripture, they maintain that it is the Church that doth authorise the Scripture, and which gives it all its power and authority, as if the Subject could give authority unto Laws, or as if the Word of God did receive its authority from men. To this end the Doctors of the Church of Rome say, that the Church is more ancient than the holy Scripture; but doth it therefore follow that the Church must be above the Scripture: the people are they not many of them older than the King, yet are they nevertheless subject both to the King and to his Laws, however there be many Doctrines in the holy Scripture more ancient than the Church. But say they we should not know that it were the Scripture, if the Church did not tell us so; but doth it follow thence I pray you that the Church must be above the Scripture? If I should say I do not know which is the King, and if my friend should show me, doth it therefore follow that my friend must be above the King? Many serve for witnesses unto persons unto whom they are fare inferior. Likewise to undervalue the authority of the Scripture, and to strengthen that of the Church, they say, that the holy Scripture is a dead thing and cannot speak, and consequently may not be Judge, for say they a Judge must be able to speak, as the Church is. This is most false and deceitful, for the holy Scripture speaketh enough, and if it speaks not, enough it is that it guides us. But the Church of Rome forsooth will be the rule itself, and not subject to any Law, but will be Judge both of the Law, and of the Word of God. Thus are men become God's Judges, and guilty persons shall be infallible and sovereign Judges of the sense and authority of the Law, which concerns their own crime; by this means they need not fear to be condemned, but will they, nill they at the day of Judgement, they shall be judged by this very word, over which they now thus usurp authority, then shall that prattling Judge be constrained to keep silence. So then these Gentlemen in sending the people to the Church for the deciding of doubts in faith, distract their minds with an innumerable company of doubts and difficulties, for how shall an ignorant man know that there must be a Church in the world? If they say he may know it by the Scripture, it is then necessary that he be acquainted with the Scripture; and thus the authority of the Church should be founded on the Scripture; and when the Church teacheth this or that, how shall the people know whether it be conformable to the Word of God, since the reading of God's Word is absolutely forbidden them, and there being many Churches disagreeing one with the other, how can the poor people discern that which teacheth lies, from that which teacheth the truth; seeing the very rule of truth, which is the holy Scripture, is a book utterly forbidden them? Shall they follow the multitude? Jesus Christ saith, Mat. 7. That the gate is wide which leadeth to perdition, and there are ten times as many Turks and Pagans as there are Christians, shall they believe miracles? our Saviour faith Mark 13. There shall come false teachers, working miracles whereby to seduce, if it were possible the very elect: shall they have regard to seats and successions? The Churches of Greece have also had their seats since the Apostles, and the Churches of Syria theirs, and brag of S. Peter's chair; and yet all these are quite contrary to the Church of Rome, and indeed more ancient. Jesus Christ himself and his Apostles having preached there, and being the first Institutours of them. We do not here dispute of S. Peter's superiority over the rest of the Apostles; he might be the first in order, authority or virtue, and yet not have any superiority of jurisdiction. But that matters not; the question is, whether the Pope of Rome be S. Peter's successor, as the head of the universal Church? which is the principal point of the Papists Religion, whereof nevertheless there is not one word spoken in all the Scripture. The Bishops of Corinth and Thessalonica were Saint Paul's Successors, not as Apostles but as particular Bishops of those cities: So the question is not whither the aforesaid Bishop of Rome be Saint Peter's Successor in the Bishopric of Rome, but whether he succeeds him in the Apostleship, as the head of the whole Church. This is that which we slatly deny, and which they can never prove; or if they could so prove it, yet the Pope having corrupted Saint Peter's Doctrine, and changed his Bishopric into an absolute temporal Monarchy, had long since that lost his succession. To conclude there being but one holy Scripture, and there being many contrary Churches, and the Doctors of these Churches being apt to seek their own profit, and subject to be carried away with divers evil affections, but the holy Scripture being an incorruptible Judge; let us have recourse to this holy Word of God, in the which if there be any obscurity, there is notwithstanding enough left, which needs no interpretation, which is sufficient to make us wise unto Salvation, as the Apostle Saint Paul saith, 1 Tim. 3. CHAPTER II. Of the Pope's power. THe Bishop of Rome calleth himself Saint Peter Successor, not only as being Bishop of Rome, but as being also the Head of the universal Church. Which power he extends so fare as to give and take away Kingdoms, to distribute of crowns, to dispense with Christians from keeping their oaths and vows, to canonize Saints, to give Laws to the universal Church, to forgive sins, to take souls out of Purgatory, to judge sovereignly and without control of all points and differences in Religion, vaunting that it is impossible for him to err in faith, and for these considerations qualifying themselves god on Earth, the Spouse of the Church, and a divine Majesty, causing Kings to kiss his feet, and making himself a religious worship, terming himself God's Vicar. For this cause I have read very carefully Saint Peter's Epistles, and have compared them with the Pope's Bulls, whereby he thunders down Kings, and degrades them, publisheth grand pardons; but I can find no concordance at all, the one with the other; for Saint Peter in his Epistles speaks not any wise of his Superiority, not of his power, neither is there one word spoken of his Sovereignty, or as being head of the Church, which is a very strange thing, that a Sovereign should write unto his subjects, without mentioning one word that might intimate his Sovereignty. I find also that the Apostles did contest among themselves concerning the priority; and that Jesus Christ did decide the controversy, not telling them that he had made Saint Peter chief over the rest, but forbidding them all, not so much as to speak of the priority any more, Luk. 22. The Kings of the Gentiles (saith he) exercise Lordship over them, but it shall not be so with you. Saint Peter having confessed our Saviour to be the Christ, the son of the living God, our Saviour's answer to him is not, Tu es Petrus, & super te Petrum, adificabo ecclesiam meam, but tu es Petrus, & super hanc petram, etc. which rock is Christ jesus himself, as it is said 1 Cor. 10. That rock was Christ, and in the second chapter to the Eph. he is called the corner stone, and S. Peter 1. cp. 2. calls him, a living Stone. The reason why our Saviour spoke to S. Peter alone, was because S. Peter had there alone confessed him to be the Christ; but the same power that he gave to S. Peter, to bind and to lose, and to remit sins, he gives elsewhere also to the rest of the Apostles, Mat. 18. 18. etc. John 20. 23. Likewise in the second chapter to the Ephesians, all the Apostles are set for the foundation of the Church, being built upon the foundation of the Apostles and of the Prophets. See also Revel. 21.14. And certainly if the Apostles had understood that jesus Christ had given S. Peter the Superiority, never would they again after that have contested between themselves for the pre-eminence, as they do in Luk. 22. one day before the death of the Lord. The Apostle S. Paul also in Galat. 2. saith, that he withstood St. Peter to the face; which showeth sufficiently that he was nothing subject to S. Peter, and in the same Chapter a little before, he saith, That the Gospel of uncircumcision was committed to him, as the Gospel of circumcision was unto Peter: here we see them fellow-labourers together, Saint Peter was to preach to the Jews, and Saint Paul to the Gentiles. In that same chapter also S. Paul sets the Apostle S. James before S. Peter, saying James, Cephas and John, who seemed to be pillars. So also S. John in the first chapter of his Gospel sets Andrew before Peter, where he saith, Philip was of Bethsaida the city of Andrew and Peter, and in the 1 Cor. 9 The Brothers of the Lord and Cephas, and in the 8. of the Acts of the Apostles, the Apostles send Peter and john to preach in Samaria. Oh what a brave thing it were now a days to see many Bishops assemble together, and send the Pope to preach in England or elsewhere? They object that our Saviour said to St. Peter three times, Feed my sheep; true, but they cannot infer from thence that he made him the head of the universal Church; for our Saviour said not to S. Peter feed thou my sheep alone, or as a Sovereign; and indeed the same commission is given to all the Ministers of God's Word in the 20. of the Acts, Take heed therefore, saith S. Paul unto yourselves, and to all the flock, over the which the Lord hath made you overseers, to feed the Church of God which he hath purchased with his own blood, and in the 1 Pet. 5. Feed the flock of Christ which is among you. Jesus Christ then speaks to S. Peter alone, because that a little before he had denied him, and he only had need to be reestablished in his commission, that had failed in it. Another reason why our Saviour repeats the words thrice is, because that he had denied him thrice; he draws from him three confessions to remedy his triple denial, which done, he did again establish him in the charge of a Shepherd of his flock, from the which he might plainly perceive that he had fallen. Nevertheless I will not deny but that S. Peter might be the chiefest among the Apostles in age, zeal, cloquance, etc. but by no means in superiority of jurisdiction, whereby to have power to command them. However put the case that S. Peter had been the chief of the Apostles and their Superior, what doth that make for the Pope of Rome? They say S. Peter died at Rome, which is indeed very doubtful: nevertheless put the case he did die there; for I may say then that the Bishop of Jerusalem ought to be the head of the Church: for our Saviour Christ fare greater than St. Peter died at jerusalem. Where is the least mention in all God's Word that S. Peter did leave one to succeed him in the charge of his Apostleship, and as the head of the Church? And when S. Peter was dead in all reason and conscience, if any should succeed him, ought it not to be the Apostle S. john, that excellent Apostle, which jesus loved, rather than Linus S. Paul's Disciple. Moreover by all the Histories of the lives of the Popes, it appears, that the people of Rome did choose their Bishop, who seethe not hereby, that the Bishop of Rome was not the head of the universal Church, for who gave the people of Rome power to give a head to the Church of the whole world? and to set up Linus above the Apostles? In an elective Kingdom, when a King is to be chosen, every quarter of the Kingdom, and every commonalty sends its Deputies to make the election; the voices of one city cannot conclude of any thing wherein the whole Kingdom hath interest. Nay I say more, though S. Peter had been the head of the Church, and though he had resided at Rome, and had left his charge to the Bishop of Rome (which are all such presuppositions, as they shall never be able to prove) yet hath the Pope long since fallen from his charge, and consequently lost his honour; by comporting himself quite contrary to S. Peter, and to a spiritual Pastor, being become a temporal Monarch, having amassed unto himself such an abundance of riches, that the Superiors and Kings of the Earth are poor in comparison. As for his Doctrine, the Chapters following shall be employed, to show, that it is absolutely contrary to the Doctrine of the Apostles. Again, S. Peter never made himself a religious worship, but contrariwise in Acts 10. v. 25. he hinders Cornelius from worshipping him, saying, Stand up, I myself also am a man. S. Peter never endeavoured to set himself above God, as doth the Pope, glorying that he can dispense with men from keeping their vows made unto God: He that can dispense with a servant from obeying his master, must be greater than the master: The Pope dispenceth with men from obeying God's commands, doth he not then make himself greater than God? He dispenceth also with Subjects from keeping their oath of allegiance which they have sworn to their Sovereign, inciting thereby to rebellion. He permits a man to marry his Niece, and his wife's sister, things absclutely against God's express command in the 18. & 20. Chapters of Leviticus. Faults committed against the Pope are many of them accounted so hideous, that they are not to be pardoned under a great sum of money, or it may be, two or three years' pilgrimage; but as for sins which tend only to God's dishonour, as swearing, blasphemy, Sabbath-breaking, and so though they be f●atly forbidden in Gods holy Word, yet if they do not any way entrench upon the Pope's prerogative, not derogate from his supremacy, theseare esteemed but petty faults, half a dozen p●●er nosters, and two or three ave Maries are a sufficient satisfaction for a thousand such sins. Briefly he boasts himself to be above the Church, and saith that the Church is above the Word of God; by this reckoning then the Pope is two degrees above God's Word. Moreover in the Counsels where the Pope is present, the holy Scripture is set at his feet; as it was in the last Council of Lateran: I leave any reasonable man to judge, whether by this it appeareth not plainly, that he tramples under his feet the Word of God? To conclude, when I read in the second Epistle of the Apostle Saint Paul to the Thessalonians, That there shall come a man, which is called the man of sin, and the son of perdition, that shall call himself God and exalt himself above God; boasting himself in signs and miracles: And in the 17. of the Revelation, of the great Whore that is clothed in scarlet, that seduceth Kings, and maketh them drunk with the blood of her fornication, that hath her habitation in the City seated on seven mountains (that is to say, the City of Rome.) I have searched every where, but can find none to whom this may be so truly applied, as to the Pope of Rome. CHAP. III. Of the worshipping of Images. THe third abuse which I have taken notice of in the Church of Rome, is the service which they do unto Saints departed this life: The Counsels of the Church of Rome, namely, the second Council of Nice, command that Images be adored. At Paris a little before Lent you may see the people go in procession to the Image of our Lady, to have permission to eat butter. The women come and rub their Chappelets on the feet of the I mages, they light them torches at midday, they kiss them, they make coursies to them, they bring them presents, and carry them all about in procession with great solemnity. Nay more than that, you may see many Images of Saints that never were: As of the three Kings, Saint Christopher, Saint Margaret, Saint Marshal, Saint Vrsuline, Saint Longis, Saint Catherine, and many other such like fantastical Saints that never were in the world. Many prayers likewise there are which they mumble out before such their dumb petty-gods, as that unto the cross, Ave Lignum triumphale, etc. and divers others, which prayers if they intent them to God's honour, they must also cause those things to which they speak, to understand what they say unto them: No man except he be frantic will speak to the King's Image with a conceit that thereby he doth the King any honour. All these inventions serve on purpose to lull the people asleep in ignorance, wherefore they call Images the books of the ignorant, they themselves also hid them in time of Lent, which is the time of their devotion, that they may not hinder their devotion. That which causeth all this misery is, that they take away from the common people the holy Scripture, for having forbidden them God's Word, it was most necessary for them to find them out somewhat or other to muse on; for this end they take out of the table of the commandments which they deliver unto the people, the second commandment, wherein God forbids the worshipping of Images, and the making of the likeness of any thing in heaven or in earth, Deut. 5.8. Thus they do in some places clip and crop the word of God, and in other some patch it and piece it, whereby to make it answerable to their own inventions. As I cannot therefore but pity the miserable estate of those people who are thus kept in darkness and ignorance: so I cannot but most justly condemn the intolerable usurpation of their Leaders, who to serve their own unsatiable avarice, hating the glorious light of God's word, endeavour by all means to eclipse the same; and thereby bring themselves, and all such as are carried away with their lives and doctrine (without God's great mercy) to everlasting destruction. CHAPTER FOUR Of Prayer and serving God in an unknown tongue. ONe of the most deadly and most dangerous abuses of the Church of Rome in my judgement is, their praying to God in a language that oft times the person that prayeth understandeth not; for S. Paul in the 1. to the Corinthians, chap. 14. ver. 15. willeth us to pray with understanding. How can we expect that God should grant our requests, if we ourselves do not know what we would have. True indeed, God understandeth all languages, but in prayer God hath not so much regard to the tongue, but to the heart, which cannot be then well disposed, when it knows not what the tongue doth say: For the tongue is given unto men to testify the thoughts of their hearts, so that he who prayeth, not knowing what he saith, doth not express his thoughts by his words; by this means he doth as it were act a Comedy before God: There is no Prince that will suffer a man to prate thus to him, although he understandeth all languages. And indeed we can hardly reprove a man more sharply, then by telling him, friend, thou knowest not what thou sayest. Thus than they both mock God, and lose their labour. The abuse is yet fare greater in the reading of the Epistle and Gospel to the people in the Church in Latin, whereof most of them understand not so much as one word. How can they then yield obedience unto such doctrines as they understand not? Is not this the curse which God Almighty denounceth by his Prophets, I will henceforth speak to this people in another tongue, and with other lips, and so they will not understand me, saith the Lord, 1 Cor. 14.21. Isa. 28.11. And the Apostle Saint Paul saith, that in the Church he hadrather speak five words with understanding, that thereby he might teach others also, than a thousand words in an unknown tongue, 1 Cor. 14. And in the same Chapter a little before he saith, Except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak unto the air, therefore if I know not the meaning of the voice, I shall be to him that speaketh a Barbarian, and he that speaketh shall be a Barbarian unto me, See then an admirable Religion; for they speak to stocks and stones which understand no language; and to the people, lest they should understand what they say, they speak altogether in Latin. The people indeed give to see the Mass, but they cannot understand a word of it, nay and very often the Priests themselves have much ado to understand it. But say they we read the Mass in Latin, that strangers also may have benefit thereby. A pretty hypocritical excuse it is indeed; for suppose there be ten, twenty, or more strangers in a Church, is it fit that they should have service read in a language which they know, and all the rest of the people sit like fools, and understand never a word: Besides, if they did mean as they pretend, surely in such a City as Paris they would have in a Church for strangers to resort unto, the service read in Latin, and in all the rest, in their own country language, which they all understand. They also absolutely forbid any man to read the holy Scripture, without a special Licence from the Pope, or his Factor; and to translate it into the vulgar tongue, which is as much to say, as that they will not suffer a child to read his Father's will; and that God Almighty is become suspected as if he had given us his word to deceive us. The Apostle Saint Paul when he sent Epistles to the Ephesians, Corinthians, Philippians, etc. He writ unto every of them in their own tongue, to the end that all might read and know what he writ unto them. And I pray why may not we now read those same Epistles in our own language, as well as they read them in theirs? Whereupon also the Apostle Saint Paul in the 1 Thess. 5. I charge you by the Lord (saith he) that the Epistle be read unto all the holy brethren. So likewise Acts 17. ver. 10. the Bereans are commended, for that they searched the Seriptures daily whether those things were so, which Saint Paul preached unto them. Saint Paul in the 2 of Timothy, Chap. 3. praiseth his Disciple Timothy, because that from a child he had known the holy Scriptures. In a word, this is a new startup invention, and such a knavery as is seldom heard of, to forbid the people to read the word of God, lest they should become heretics, whereas indeed it is only to mask them with ignorance, for fear lest by the light of God's Word, their Religion should plainly appear to be, as it is indeed, full of gross errors and hypocrisy. In those countries where the Inquisition is, bawdy-houses are licenced, and the Pope doth gather out of them great sums of money for tribute: ●oolish pamphlets, and immodest Love-bookes are printed cum privilegio; but if they find but one Bible, either Italian, Spanish, or the like, 'tis accounted a crime which deserveth no less than death, and a case worthy of the Inquisition. And certainly had it not been for the reformed Church, that is to say, purged from Popery, the Bible had long since been buried in oblivion, and no mention made thereof: For as thiefs hate the light, lest their evil deeds should be discovered: so do those Doctors of the Church of Rome labour to obscure the light of God's Word, lest their hypocritical inventions, and new found devilish plots, whereby they serve their own unsatiable lusts, should be brought to light. CHAPTER V Of the Invocation of Angels and Saints departed this Life. THe Invocation of Angels and Saints deceased, hath indeed a show of devotion and humility, but it is never the less contrary to to the word of God, which flatly forbids us to give any divine service or worship unto Angels; as in the second Chapter of Saint Paul's Epistle to the Colossians, Let no man beguile you of your reward, in a voluntary humility, and worshipping of Angels, intruding into those things which he hath not seen. We believe in God alone, and the same Apostle Saint Paul in the tenth Chapter of his Epistle to the Romans forbiddeth us to worship any other than him in whom we believe; how saith he, shall they call on him on whom they have not believed? And our Creed teacheth us to believe in the Father, the Son, and the Holy-Ghost, but not in any creature whatsoever. So likewise in the two and twentieth of the Revelation, when Saint John fell down to worship before the feet of the Angel, the Angel forbade him, saying, see thou do it not, for I am thy fellow-servant, worship God. Saint James in the first of James, ver. 6. Willeth us to pray in faith; and the Apostle to the Romans, 14. Chapter, tells us, that whatsoever is not of faith is sin; wherefore the Invocation of Saints cannot be done in faith, because it is not grounded on the word of God; for the same Apostle in the tenth of the Romans, saith, that saith cometh by hearing, and hearing by the word of God; and none of the Doctors of the Church of Rome could ever produce any argument out of the word of God, whereby to prove that religious worship which they give unto Angels, or Saints deceased, either lawful or necessary. Again, if it be necessary for us to pray to Saints, it must likewise most necessarily follow that they must know our hearts and thoughts; for how should they else discern hypocrites from such as pray in sincerity. Which is quite contrary to God's word in the second book of the Chronicles, chap. 6. ver. 30. thou only (saith the wise King Solomon) knowest the hearts of the children of men. Likewise, to say that the Saints see all things in the face of God as in a glass, were to prophesy, having no warrant from the word of God for the truth thereof: And were it so that the Saints knew all things, than were they equal with God Almighty in wisdom and knowledge. But the Scripture saith that the Saints know not the day of judgement, Mat. 24. and Mar. 13. And the wise man in the ninth Ecclesiastes, excludeth the dead from any knowledge of earthly things; The dead (saith he) know not any thing, neither have they any more a portion in any thing that is done under the Sun. And Job Chapter 14. speaking of a diseased father, his children (saith he) come to honour, and he knoweth it not, and they are brought low, but he perceiveth it not of them. Their ordinary excuse is, that they go to God by Saints, as men go to the King by his officers: But the case is not alike: For a King cannot be every where, neither doth he know all things, and it is not possible that every one should have access to him: Likewise be hath need to be informed of the truth of things by persons put in trust therefore. It is not thus with God, for he knoweth all things, and doth see and behold all the creatures in the world at once, and knoweth and understandeth all men's prayers, not needing either Saints or Angels to inform him thereof. And although this comparison were allowable, yet if a King calls any one unto him, certainly he will not be well pleased if that person should go to any of his officers before he come to him. Thus God invites us, saying, Come unto me all ye that are weary, and heavy laden, and I will refresh you, Mat. 11. He doth not bid us go to Saint Vrselin, Saint Margarite, or any other such like solicitors; Nay more, God calls us his children, and therefore if we should not go unto him in all our necessities when he calls us, we should show ourselves very undutiful, and unworthy of so high a calling. Moreover, we have one only Advocate with the Father, namely, the Son of God, our Lord Jesus, and there is none other. The Apostle Saint Paul in the 1 Tim. chap. 2. saith thus, There is one God, and one Mediator, between God and man, the man Christ Jesus. As therefore there is but one God, so there is but one Mediator. And Saint John in his 1. Epistle, chap. 2. We have an Advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sins. And in the 14. Chapter of Saint John's Gospel, I (saith our Saviour) am the way, the truth and the life, no man cometh unto the Father but by me. Their greatest abuse is yet behind; which is, that they do not only make the Saints our Mediators, but also our Redeemers: For in the Mass the Priests pray for salvation through their merits: For they say that the Saints undergo more punishment and pains then their siunes deserve. Hence they gather their superabundant satisfactions, which the Pope hoardeth up in the treasury of the Church, and distributes them by Indulgences, so that any one that hath money may go to the Pope, and purchase as many merits as will satisfy God's justice for all the sins that he commits all his life long, let him sin as much as he can. This also is a trick which serves very well for the Pope's profit, and to exalt his dignity; and is founded on the unwritten word, that is to say, on their own hellish Inventions. CHAP. VI Of fasting and abstinence from certainements. THe grand enemy of our salvation hath laboured with might and main for the accomplishment of the prophesy of the Apostle. S. Paul in the 1 Tim. 4. chap. where he speaketh thus; Now the Spirit speaketh expressly, that in the latter times some shall departed from the faith, giving heed to seducing spirits, and doctrines of devils, forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth, for every creature of God is good, and nothing to be refused, if it be received with thanks giving. This prophesy of the Apostle is long ago accomplished in the Doctors of the Church of Rome: For do not they both forbidden marriage, and command to abstain from meats? which abstinence is also flatly condemned by the same Apostle in the tenth Chapter of the 1. to the Corinthians, Whatsoever (saith he) is sold in the shambles, that eat, ask no question for conscience sake; for the earth is the Lords, and the fullness thereof: If any of them that believe not bid you to a feast, and ye be disposed to go, whatsoever is set before you that eat, ask no question for conscience sake. And in the second Chapter of the Epistle to the Colossians, he condemneth those who say, touch not, taste not, handle not. And to the end that we might not think that he speaks only of those who abstain from meats which they conceive filthy in their own nature, he declareth plainly, that he speaketh of such as abslaine themselves in humility, and in voluntary devotion, punishing their own bodies, not sparing their flesh; which doctrines (saith he) have indeed a show of wisdom, in will worship and humility, and neglecting of the body, not in any honour to the satisfying of the flesh. The Church of Rome is full of these observations, there being above five months in the year wherein some abstain from some kind of meat or other. Observations, which we cannot find that they were ever practised by our Saviour, or his Apostles. These abstinences they give unto God in part of payment, and their fastings they account for satisfactions; as if a man should think to pay his debts by fasting, presuming that his Creditors will abate him somewhat, because that such a day he did eat nothing but fish for his dinner. Nay the abuse is now come so fare, as that one man may fast for another, and so satisfy for him; and that a man to whom the Priest hath set certain fasts for penance, may for a piece of money buy them out. Sobriety and abstinence of themselves are indeed good and holy duties, so as they be not abused by superstition, and by thinking to merit any thing unto ourselves thereby; for so that which is in itself an exercise of humility, is changed into an efficient cause of pride; and that which should serve to lay open our sins before God, is made a covert for our hypocrisy. This is also another device, whereby the Pope increaseth his dignity, and gathers vast sums of money to his treasury. CHAP. VII. Of abstinence from Marriage. AS for forbidding to marry, Saint Paul telleth us, that it is the doctrine of devils. In the Apostles time marriage was permitted unto the Ministers of the Church, witness the same Apostle, 1 Tim. chap. 3. A Bishop (saith he) must be blameless, the husband of one wife, ruling well his own house, having his children in subjection with all gravity; and a little after, Let the Deacons be the husbands of one wife, ruling their children and their own houses well. So likewise in the 11. verse commandeth that their wives be grave, not standerous, sober, faithful in all things; and in the seventh Chapter of the 1 to the Corinthians, to avoid fornication, let every man have his own wife, and let every woman have her own husband. Note here the word every, to the end that neither Priests nor any other may be excepted. Likewise to avoid fornication, this commandment is made unto all such as are subject to fall into fornication, so that Priests are no way exempted from it, for they also being but flesh and blood, are subject to the like infirmities as others are. We read also that the Prophets and chief sacrificers were married. Likewise we read that the Apostle Saint Peter was married, for in the 1. Chapter of Saint Mark there is mention made of Peter's wives mother. Now in the Church of Rome Marriage is forbidden Clerks and Priests: If a Priest doth wantonly dally with a wench in the open streets, no man regards that; for at Rome the Prelates go publicly into the bawdy houses; but to see a Priest or Capuchin, or such like married, it were a thing very prodigious. They object that the Priests have made a solemn vow to abstain from Marriage; but have they not also made a vow to keep God's commandments, that forbidden fornication, and that commandeth us to marry rather than to burn. Vows indeed are good, when they promise good things, and such as are in our power to perform; but it is not always in man's power to abstain from fornication. A single life is without question very good and commendable, but in those only which have the gift of continency; the which, either none at all, or very few have attained unto. Moreover, where is the least Commandment in all God's Word, whereby honest Marriage is forbidden, either to those of the Clergy or others? No, no, this certainly was invented for the better maintenance of the Pope's dignity; for the Pope having been at great charges in erecting of bawdy-houses in Rome, and elsewhere, it was necessary for him to find out some devise to get resort thereunto, by the forbidding those of the Clergy to marry, who now are far better customers than any other. CHAP. VIII. Of Purgatory. THe Purgatory of the Church of Rome hath this maxim for its foundation, That by the passion of our Lord Jesus Christ we are discharged, and delivered from the guilt and punishment of our sins committed before Baptism; but as for sins committed after Baptism, it is left to us to satisfy God's justice, in this life by such penances as the Church shall think fit to enjoin us; and afterwards in afire which they call Purgatory; which torment is mitigated and shortened by the prayers and offerings of the Living, and by the Pope's Indulgences. Surely the proof of this doctrine they have out of their unwritten word, for there is not so much as mention made of any such matter in God's Word: However hereby they have amassed infinite riches unto the Pope's Treasury; because these Masses, and Indulgences, by the which they say this torment is mitigated, and shortened are sold at a very high rate; for they never say any Mass for any person deceased, except he or his friends do give somewhat to the maintenance of the Church: No, no, such special graces as these are not for such poor people as are not able to purchase them. Concerning this Purgatory, we read nothing, neither in the old, nor new Testament; but on the contrary we read of divers persons who by death have immediately entered into Paradise, and there rested in peace. Witness the good old Simeon, in the 2d. of Saint Luke, who had a promise after having seen the Messiah to departed in peace. Likewise Saint Paul in the 2●. of Timothy 4. witnesseth, that after having fought a good fight, he was to receive a crown of righteousness. The soul of poor Lazarus in the 16. Luke is carried immediately after its departure out of the body into Abraham's bosom, where it is comforted, whilst wicked Dives is grievously tormented in hellfire. Our Saviour said to the penitent thief that was crucified with him, this day shalt thou be with me in Paradise. It is manifest then that he went not into Purgatory. The Angel of God in the 14. Chapter of the Revelation, pronounceth, Blessed are the dead which die in the Lord, from henceforth, yea saith the Spirit, that they may rest from their labours, and their works do follow them. Do they rest from their labours? how are they then tormented in a terrible blasting fire? Again the Apostle Saint Paul, 2 Cor. 5. saith, That if our earthly house of this Tabernacle be dissolved, we have a building of God, a house not made with hands, eternal in the heavens. Now I do much admire how the Apostle should be so far overseen, as to forget Purgatory, which they imagine to be between these two. Moreover, we read in the first Chapter of Saint John's first Epistle, that the blood of Jesus Christ cleanseth us from all sin; and in the 2d. Chapter to the Colossians, we read, that God hath forgiven us all our trespasses. How is it then that these blasphemers dare to accuse God of so high an injustice, as to exact the payment of those debts, which are already paid? and to scorch his poor children in a hot burning fire, for the punishment of those sins, which he hath already freely forgiven us in Jesus Christ? Thus to deal with our very enemies were inhumanity; how then can we imagine that the God of heaven, who is goodness itself, should do thus with his servants? I confess that God, after having pardoned our sins, ceaseth not to chastise us in this life, to amend us, and to keep us always in awe of his Majesty. These punishments are none other then fatherly chastisements and corrections. If God did not thus correct us, he would punish us more in not correcting us; for the sinner that is not thus recalled from his evil ways, snorts in his wickedness, and lulls himself asleep in his sins; but I shall never believe, that the most just, and only wise God, after having freely forgiven us all our sins in Jesus Christ, should afterwards take pleasure to torment us thousands of years in a terrible hot burning fire. Besides, if there be a Furgatory, why may not the death and passion of our Saviour Christ Jesus be sufficient to deliver souls from thence, as well as the Pope's Indulgences? and if the Pope can draw souls out of Purgatory at his pleasure, I must needs judge him a very uncharitable person to let so many thousands lie there, in such grievous torments, for want of money to buy Indulgences. As for those passages which they allege out of the Scripture, to prove this their imaginary Purgatory, they are all spoken allegorically, and figuratively: As that same passage which they have out of the 12●● Chapter of Saint Matthew, that the fin against the Holy-Ghost shall not be forgiven neither in this world, nor in the world to come. But I answer that this world to come cannot be Purgatory, for they say that Purgatory is now already, but by this world to come, is truly meant the day of judgement; and our Saviour's meaning is, that he that sinneth against the Holy-Ghost, shall be punished both in this life, and also after this life eternally in hell-sire. Likewise to that in the 3d. Chapter of the 1. Epistle to the Corinthians, where it is spoken of gold, wood, precious stones, hay, stubble, etc. I answer, that it is also an Allegorical speech, and that it is not meant of the torment of the soul after death. So then we see plainly that this their Purgatory is but imaginary, and and cannot be proved out of the word of God, wherein there is not so much as any mention made thereof; only forged by them, to maintain and uphold the Pope's dignity, who by this invention finds quick sale for his pardons and Indulgences. CHAP. IX. Of merits and justification by Works. THe Church of Rome teacheth, that a man by his good works may merit eternal salvation; and that a man is justified before God by the works of the Law, and thereupon to make the Protestant Religion seem the more odious, they lay to our charge that we teach, that good works are altogether unprofitable, and no way conducing to salvation; and that it is faith alone that justifieth without any need at all of performing any other duties of Christianity. An abominable doctrine it is indeed, and worthy of most severe punishment, as abolishing all honesty and virtue, and setting lose the reins to all manner of wickedness and impiety. To the contrary we of the Protestant Religion purged from Popery, hold that good works are absolutely necessary to salvation, and that there is no other way to obtain everlasting life; that faith without works is dead, and cannot justify; that good works serve to glorify God, to edify our brethren, and to bring us to eternal salvation; only we deny that good works can merit salvation, they are the way indeed whereby we come to everlasting happiness, but not the price whereby we purchase it; which is already sufficiently purchased, by the free redemption of our Lord Christ Jesus. We say moreover, that although faith alone, and without good works cannot justify, yet faith hath the propriety to justify us before God; as the eyes cannot see without the help of the ears, and yet the eyes alone have the gift of seeing. Now that we cannot merit any thing at God's hands, I shall plainly prove by these five reasons following: First, because it is our duty to do any good work; whatsoever we do, as our Saviour himself telleth us, Luk. 17. When ye shall have done all those things which are commanded, say, we are unprofitable servants, we have done all that which was our duty to do. Secondly, the good which we do comes from God; and consequently cannot merit any thing for us at God's hands; for we do but give him that which is his own already. Thirdly, our good works profit him nothing; he hath no need of our service, although we have great need of his grace. Fourthly, our good works at the best are but imperfect, and have always some infirmity in the performance of them. Fifthly and lastly, there is no proportion at all betwixt our good works and the kingdom of heaven: To gain such an excellent purchase, there needs a price infinitely excellent, such as the merits of our Lord and Saviour Christ Jesus. Likewise the holy Scripture saith, that eternal life is the gift of God, and not to be purchased by man's merits; as the Apostle witnesseth in the 6h Chapter of Rom. The wages of sin (saith he) is death, but the gift of God is eternal life through Jesus Christ our Lord; and Ephesians the 2d Chapter, by grace we are saved, through faith, and that not of yourselves. It is the gift of God, not of works, lest any man should boast. Wherefore God calleth us his children, and by consequent heirs, Rom. 8. to the end that we may know that we can lay no right to the kingdom of God as a purchase, which we have merited by good works; but as children, and in Jesus Christ lawful heirs hereunto. Surely, than those that go about to purchase eternal salvation in a mercenary way by their own merits, renounce the title of being God's children, and consequently lose their labours. Some there be, who to sweeten this their hodgepodge, say that we merit by the grace of God, who gives us grace to merit; a tenet altogether as false as hypocritical and absurd; for the chief and principal cause why our good works are not meritorious, is because they proceed from the grace of God. I pray what doth that man merit of me that gives me that which is mine own already? I confess indeed that the holy Scripture saith, that God doth recompense our good works, and that our reward is great in heaven; and that even for a cup of cold water we shall not lose our reward; but this reward is no way merited by us; as a father gives his child some reward, it may be for writing a line or two out of a Copy, or such like, which he doth not because the work deserves it, but because it is his child. So God accepteth of us freely in Christ Jesus, not for our works sake, but rewards our works, though never so imperfect and unworthy, only because we are his children. It is no marvel then if those of the Church of Rome profess that they doubt of their salvation; for it is impossible to build a steadfast assurance thereof on so weak a foundation as our own merits; whereas indeed we ought to ground it only on the foundation of God's promise in Christ Jesus. Let us conclude then with the Apostle Saint Paul in the 3 Chapter to the Romans, that a man is justified by faith without the deeds of the Law, and that we are justified freely by his grace through the redemption that is in Jesus Christ. I do not say but that before men we are justified by works, that is to say, known to be just; for men cannot judge of our faith, because they cannot discern it. And thus Saint James chap. 2. teacheth that Abraham was justified by works, but he was not justified by that means before God: As Saint Paul teacheth in the 4th Chapter of his Epistle to the Romans: If Abraham (saith he) were justified by works, he hath whereof to glory, but not before God. Hear likewise what the same Apostle saith in the 2d Chapter to the Galathians, verse the 16th. We have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the Law, for by the works of the Law shall no flesh be justified. And in the 2d Tim. Chap. 1. God hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace which was given us in Christ Jesus, before the world began. CHAPTER X. Of Works of Super-erogation. Works of Super-erogation may fitly be termed the Pope's grand Masterpiece to support his dignity. The Apostle Saint James Chapter the 3●… saith, that in many things we offend all. And Solomon in the 1. book of the Kings, Chapter the 8th saith, that there is no man that sinneth not. And in the 24th Chapter of the Proverbs he saith, that a just man falleth seven times, that is to say, many times. The Apostle Saint Paul himself in the 7th Chapter to the Romans, saith, that he doth the evil that he would not do, and that sin dwelleth in him. Wherefore our Saviour taught his Disciples to say every day, forgive us our trespasses. It appears then plainly, that the most just amongst men fail in many things, and do not perfectly fulfil the Law of God. To the contrary the Church of Rome teacheth, that a man may not only perfectly fulfil the Law of God; but also that many persons do more good works than God hath commanded, and consequently are more righteous than God would have them. These good works, more perfect forsooth, and more excellent than those which God hath commanded, they call works of Supererogation, the which a man is not bound to perform, neither is he to be punished if he doth them not; but if he doth them, and observes them, he doth thereby purchase unto himself a degree of glory in Paradise above the ordinary rank of Saints, who having done no more but what God hath commanded, have also for their labour nothing but eternal life. This doctrine is altogether as senseless as devilish, and against all reason: For God hath commanded us in his Law, that we love, that we serve him and obey him with all our heart, with all our strength: If any man doth then more than God hath commanded in his Laws, he serves God, and loves him more than with all his strength, which is as much to say, as that he doth that which he is not able to do. Likewise the Apostle to the Philippians, Chapter the 4th, commandeth us to give ourselves to all things that are just and honest, and to all virtue whatsoever. If then these works of Super-erogation be either just or honest, they are also commanded. And if those who give themselves to these works of Super-erogation have power to perform them, is it not God who hath given them that power? And if God doth give them that power, is it not that they should serve him? They are therefore bound to do those works; and if so, then are they no more works of Super-erogation. But if we consider this seriously, we shall find that these of the Church of Rome, who boast that they do more than God doth either require or command, do absolutely conceit themselves to be fare more just and more holy than the Angels themselves: For all the perfection of the Angels consisteth in doing Gods will, and not in doing more than he commands them; as it is said Psalm 103. Angels that excel in strength do his Commandments, harkening unto the voice of his word. Nay, I say more, that all the justice of our Saviour Christ Jesus, as man, consisted in nothing else then in doing the will of his Father in heaven, as you may read in the 6th Chapter of Saint John's Gospel, I came down from heaven (saith our Saviour) not to do mine own will, but the will of him that sent me. And in the 10●● Chapter to the Hebrews, Lo, I come to do thy will o God. So then these of the Church of Rome, with their works of Super-erogation, will be found by this reckoning more just and more perfect than Christ Jesus. Likewise it must needs be, that in doing these works of Super-erogation, they do either the will of God, or else their own: The will of God they do not; for they are works which God hath not commanded, they do therefore their own. It seems then by this that they conceive their own will, to be more perfect and more excellent than the will of God. And how comes it to pass that perpetual virginity, and martyrdom, and monasterial vows (which with many other such like they term works of Super-erogation) should be better than the Commandment of God, which commands us to love him with all our heart, etc. Howbeit to love God is always a good, holy, and necessary duty; but a single life, and martyrdom, and such like are things in themselves most sinful and wicked, if they be not done in love to God. The love of God is always holy and good, but these things may be done in hypocrisy, or through despair and ambition, and are no way good if they be not done for the love of God. Martyrdom is a good and holy duty when God calls us thereunto; but to incur it without necessity can be termed nothing else but preposterous timerity: But when we are called thereunto by God, in such kind, as that to escape it we must deny the faith of Christ, than it is absolutely a thing most necessary, and expressly commanded in God's Word. To give all one's goods to the poor were a knavish part in a man that hath many children, etc. The monastical oath of never marrying is an occasion and cause of all manner of idleness and filthy concupiscence. Finally, God commands us to do whatsoever things are just, whatsoever things are good, whatsoever things are pure: If then these men will do more than God commands them, they must of necessity do that which he absolutely forbids, and so heap unto themselves wrath against the day of wrath. CHAPTER XI. Of the Superaboundant Satisfactions of Saints and Monks, which the Pope distributes by Indulgences. THe Church of Rome holdeth that there be divers Saints who have not much sinned, and yet have suffered very much; and consequently that they have suffered more punishments than their sins deserved. The overplus is that which they call superaboundant satisfactions; that is to say, the overplus of that which these Saints have paid unto God more than they owed him; of this rank of Saints are chief the Monks, for they say that they perform so many good works, and undergo so many punishments for satisfactions, that they have enough left to help other men. This overplus lest it should be lost, the Pope gathers into the treasury of the Church, and distributes it to the people by Indulgences, and converts it into satisfactions for other men's offences. It is then a very saucy presupposition that God will accept of the lashes with a whip, of the beat, of the fasts and pilgrimages of Saint Francis, or Saint Dominicke, in full satisfaction for another man's sins: As if a judge would deal any thing the kinder with a prisoner because a friend of his whipped himself, or fasted more than he was commanded. It is also to accuse God Almighty of injustice, to think that he inflicts more punishments on any man then his sins do deserve. It is not to know the greatness of sin, and to be ignorant of the punishment due thereunto, to conceive that a few fasts and scourge, or any miseries that are to be endured in this life, can be a satisfaction more than sufficient for the same: For our Saviour in the 5th Chapter of Saint Matthew, saith, that he that calleth his brother fool shall be in danger of hellfire. And if the satisfaction of jesus Christ be sufficient for the punishment due to all our sins, what need we the satisfactions of Saints? Why should we think that God will take two payments for one and the same debt, when the first is sufficient? Moreover, God rewards us to the full here on earth for all our good works and endeavours, how is it then that we should merit any thing to another thereby? A foolish conceit it is indeed, as if the same money which I employ to buy me a house, should likewise serve over and above for the payment of another man's debts. And in a thing so holy and important, as touching our reconciliation with God in Christ, is it lawful to forge articles of faith without any ground for the truth thereof out of the word of God? For where is the least proof for this in all the holy Scripture? who seethe not that it was invented on purpose to increase the Pope's treasury, and to exalt his Empire? who hereby with his pardons and Indulgences amasseth unto himself infinite riches. I would very willingly learn who it was that first put the Saints satisfactions into the treasury of the Church? when began this distribution? how shall we know certainly whether God doth receive these satisfactions as sufficient? why had not the Priests in the old Testament such a treasury wherein to keep the superaboundant satisfactions of Noah, Abraham, and Jacob, etc. which overplus it seems they have lost by ill husbandry. What is the cause why our Saviour Christ jesus, nor his Apostles were not advised to speak of this Treasury? or of one man's satisfying for another? Surely Saint Paul was asleep when he said, that every man shall bear his own burden, Gal. 6. or else they will make themselves wiser than Saint Paul. But whether it be allowable by God's Word or no, so it be any way conducing to the Pope's profit it matters not with them, so the Pope hath a fee it's no matter whether God hath any honour. Thus do they both dishonour God and wrong their own souls. CHAP. XII. Of the presence of the Lords body in the Sacrament, and of Transubstantiation. IF there were none other abuse in the Church of Rome save only this one error of Transubstantiation, it were of itself sufficient to drive away from the Church of Rome any man that is careful for the salvation of his soul. The holy Scripture declareth that no Idolaters shall enter into the kingdom of God, 1 Cor. 6. and surely there can be no greater Idolatry then to call a morsel of bread his god, and his Creator, and to adore a god made with a few words; a god that may be stolen away, a god that may be mouldy, and eaten up with worms, and those terms which they use, of eating God, of lifting up God, of carrying God about in procession, me thinks should make a true Christians hair to stand on end, to hear such intolerable blasphemies, whereby God Almighty is so greatly dishonoured, and the Christian Religion so exposed to the reproach of Pagans and Infidels. The Doctors of the Church of Rome strive to prove this their Transubstantiation from that passage of our Saviour, which they allege cropped and maimed, not mentioning either the foregoing, or the following words, where we find that Jesus took bread, broke it, blessed, and gave it to them, saying, take, eat, this is my body, which is broken for you, do this in remembrance of me. It appears then that our Saviour g●ve bread, and it is manifest that he gave it not till after the consecration; it was therefore bread after the consecration: Our Saviour saith, that the bread is his body, not that the bread is changed or transubstantiated into his body; so that the bread is not the body of Christ Capernaitically or grossly, but sacramentally and spiritually. Moreover, our Saviour in the 12th Chapter of Saint John's Gospel saith, me ye have not always, which were false if he were always enclosed in a wafer cake. To this they answer, that we have him no more visibly. I reply, that to have Jesus Christ invisibly, is nevertheless to have him; that man should lie that should say he hath no money, because it is in his coffer. So likewise in the 16th of Saint John's Gospel, ver. 17. I go to the Father (saith our Saviour) which also were an untruth if he did still remain in a piece of bread. All this they pretend under the shadow of these words, this is my body, for the meaning whereof they will not receive Saint Paul's exposition, who thus delivereth it unto us, the bread which we break, is it not the communion of the body of Christ? 1 Cor. 10.16. And I pray how many times in the Scripture is it said that we are the body of Christ? doth it therefore follow that we be transubstantiated into his body? We see then into how many blasphemies, how many gross absurdities and contradictions they run into to defend this their fantastical Transubstantion; having no proof at all for it out of God's word; what they have out of their unwritten word I know not, neither do I care. CHAP. XIII. Of the sacrifice of the Mass. A word or two now of the Idolatrous sacrifice of the Mass. Hereupon it was that I first found the Doctors of the Church of Rome at a fault: For I often called on them to show me some passage out of the word of God, that commandeth the sacrifice of the body of Christ Jesus, but they could none of them ever show me any: Some forsooth will take the institution thereof from those words of our Saviour, do this, which they interpret, sacrifice my body; but this interpretation is of their own invention. Others allege that passage of our Saviour, this is my body, for the institution of it: But what if it were such a body indeed as they interpret it (which notwithstanding is very false) can they conclude, because our Saviour said, this is my body, that he commanded the sacrifice of his body? Briefly, they cannot allege any passage out of the word of God, which might prove the institution of this their most idolatrous sacrifice. And indeed, seeing the sacrifice of the death of jesus Christ is sufficient, what need is there to sacrifice him any more? Again, through the whole passage of the institution of the Lords Supper, there is not the least sign or mention of any sacrifice, neither did the Apostles any worship at all, which is a thing most necessary in every sacrifice, and more especially in a sacrifice newly instituted, for a precedent and example for the future. Moreover, the Apostle Saint Paul in the 10th Chapter to the Hebrews, saith, that we are sanctified through the offering of the body of jesus Christ once for all. We see then plainly, that the death of our Lord and Saviour Christ jesus is the only sacrifice, which he himself offered up unto God for all our sins; so that it is mere foppery in us to presume to sacrifice that body again in such a tragicomaediall manner as that of the Mass, which hath already been received as a sufficient sacrifice for all our sins. Likewise in every sacrifice, that which they sacrifice aught to be consecrated; that which they pretend to sacrifice, is the Lords body, which cannot be consecrated; for who can consecrate the Son of God? so likewise the thing consecrated which they sacrifice in the Mass, cannot be the bread, for they say that it is no more bread after the consecration; and although they should say that it were bread after the consecration, yet so it is that neither bread nor any other creature can be thought a reasonable sacrifice for our redemption. Certainly this was invented only for the maintenance of a company of lazy lubbers, which they call Priests; for take away the sacrifice of the Mass, and they have no employment, and truly by this means I think they get as much as might competently maintain them, were it not for the Pope's bawdy houses, which consume most part of their revenues. CHAP. XIV. Of the taking away the cup in the Sacrament. THere are yet many errors in the Church of Rome, but the most abusive and injurious error in my opinion is the taking away of the cup in the Sacrament from the Laity, contrary to our Saviour's institution, and to the practice of the Apostles, who gave the people the holy Communion under both signs. The first institution of the Sacrament was when our Saviour took the cup and blessed it, and gave it to his Disciples, saying, drink ye all of this. Now if in these words, drink ye all of this, our Saviour speaks to none but the Pastors or Ministers of the Church, it must consequently follow, that the commandment to eat, which is in the aforegoing words appertain also to the Pastors only; and then there is no commandment at all whereby the Laity is commanded to receive the bread. And it is clear that the Apostles receiving the Sacrament of our Saviour, received it not then as Pastors, but as Sheep and Disciples; And though they had received it as Pastors and Ministers of the Church, did not our Saviour thank you, when he said unto them, do this as oft as ye do it in remembrance of me, intimate unto them that they ought to administer it unto the people in the same manner as he did administer it unto them. The Apostle Saint Paul understandeth it so, as you may see by that commandment which he gives the Corinthians in his 1. Epistle, Chap. 11. Let a man examine himself, and so let him eat of that bread, and drink of that cup. It is manifest that this commandment, both to eat of that bread, and drink of that cup is made unto those that aught to examine themselves; but every one ought to examine himself before he come to receive that holy communion; therefore every one ought to receive both that bread and that cup whereof Saint Paul speaketh. And in the beginning of that same 1. Epistle to the Corinthians, it appeareth that Saint Paul did write to all the people of Corinth, excepting none that did call upon the name of the Lord Jesus. These are the words: Unto the Church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be Saints, with all that in every place call upon the name of Jesus Christ our Lord. And surely it is somewhat considerable, that the Church of Rome seemeth by this means to labour to deprive the people of eternal life: For the Doctors of the Church of Rome conceive those words of our Saviour in the 6th of Saint John's Gospel, Except ye eat the flesh of the son of man, and drink his blood, ye have no life in you, to be spoken of the Sacrament of the Eucharist: And if it be so, it is manifest, that in taking away the cup from the Laity, they deprive them of eternal life. Their excuse for this is, that the bread is in the body, so that in eating the body, they drink the blood also. To the which I answer, that to receive the blood so in the Sacrament is not to drink it; but our Saviour saith expressly, Except ye drink, etc. And if in eating the body they drink also the blood, the Priest doth by this reckoning drink twice, once when he swallows down the body, and again when he drinks off the cup. They produce likewise certain passages of the Scripture, wherein it is spoken of the breaking of the bread, without mentioning the cup? I answer, that in those passages, as it is not said that the people should receive the cup; so neither is it said that the Priests should receive it: If then by these passages, they will gather that the people are not obliged to take the cup, I may also from thence gather that the Priests are not obliged; for there is no more spoken of the one then of the other. Besides, we read in the 2d of Sam. chap. 9 that Mephibosheth did eat bread at David's table; may we conclude from thence that he never drank, because it is not expressed? The manner of the celebration of the Lords Supper ought to be taken from our Saviour's first expressed institutions, and formal commandment. The original spring of this gross abuse proceedeth from pride and ambition, for by this means those of the Clergy raise their dignity fare above the people, whom they exclude from one half of the Sacrament; and do hereby make themselves in this respect equal unto Kings, who together with them receive the Sacrament under both signs. And the Pope hath a prerogative above all men else, in that he doth suck the wine out of the Calais with a quill. Thus have we briefly discovered the manifold and great abuses of the Church of Rome, and how strangely they delude the common people, with their imaginary and idolatrous services; how absolutely contrary to God's holy word are all their tenets; and how through the whole profession of their Religion they seek infinitely God's dishonour, and are wholly bend for the advancement of the Pope's dignity. I beseech Almighty God to give us his blessed Spirit to discern betwixt good and evil, and so to rely upon the merits of our Saviour Christ J●sus, by a lively faith, that at length we may obtain that immortal crown of glory, prepared f●r all faithful persons in Christ Jesus our Lord, to whom with the Father Almighty, and the glorious Spirit, be ascribed and given all possible praise, thanksgiving and obedience, for ever and ever, Amen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS.