THE CHRISTIAN AND CATHOLIC VERITY; OR THE REASONS AND MANNER OF THE CONVERSION OF FRANCIS DE NEVIL; FORMERLY A CAPOUCHIN, PREACHER, The Pope's Missionary, and Superior in sundry COVENTS of the same ORDER.  
A Treatise very useful for all Christians, and especially for such as are POPISHLY-affected, or not fully settled in their belief; And for the further Confirmation of the FAITHFUL.  
Wherein many SECRETS of the ROMISH Clergy, heretofore UNREVEALED, are DISCOVERED.  
Dedicated by the Author to the High Court of PARLIAMENT now Assembled. 1642.  
See the Contents at the next Page.  
LONDON Printed by T. P. and M. S. for H. Blunden, at the Castle in Cornhill. 1642.   

THE CONTENTS OF the CHAPTERS.  

AN Historical Prelude concerning the Author.  
Chap. 1. How the Romish Church acknowledge no other Judge in matters of Faith but the Pope. page 1  
Chap. 2. That the holy Scripture is the only Judge, and rule sufficient of Faith, and not the Pope nor the Church. p. 4  
Chap. 3. That the holy Scripture is clear in that which concerns things necessary to salvation. pa. 8  
Chap. 4. That the holy Scripture is given us by God to read and meditate in the same, and that the prohibition of the Pope to read it, is altogether unjust, and contrary to the will of God. p. 12  
Chap. 5. Of Traditions, and that they ought not to be taken for Judge or rule of our faith. p. 20  
Chap. 6. Traditions condemned by the holy Scripture. p. 25  
Chap. 7. That we cannot ground our belief upon the books of the ancient Fathers. p. 27  
Chap. 8. Concerning the chief point of controversy, to wit, that S. Peter had no Primacy in the Church: and that the Primacy of the Pope is an unlawful usurpation. p. 30  
Chap. 9 Proved from holy Scripture, that Christ had never intention to leave S. Peter or any other Apostle for his successor, or general Vicar after him. p. 40  
Chap. 10. Proved by the holy Scripture, that the Apostles did never acknowledge S. Peter for superior and universal Head of the Church p. 43  
Chap. 11. That although S. Peter had had the preeminence, the Pope hath no right to challenge it to himself, and that the Primitive Church never acknowledged this universal superiority in the Bishop of Rome. p. 48  
Chap. 12. In what manner, and at what time the Bishop of Rome usurped the Primacy. pa. 53  
Chap. 13. How the Bishop of Rome hath and doth labour to maintain his usurped Primacy, and after what manner the Pope is elected at this present. p. 57  
Chap. 14. A notable reflection upon the usurped power of the Pope and his election; and how much all Princes, Prelates, and Christians, even Romans are interessed therein. p. 64  
Chap. 15. How absurd is, and how little ground hath the pretended infallibility of the Bishop of Rome, and that it is not without cause he is called Antichrist. p. 71  
Chap. 16. The sum and conclusion of the former discourse concerning the usurped Primacy and infallibility of the Pope. p. 75  
Chap. 17. Of the Invocation of Saints. p. 78  
Chap. 18. That profit temporal is the cause of the Invocation of Saints and Images in the Romish Church. p. 84  
Chap. 19 Of the Miracles of the Romish Church. p. 89  
Chap. 20. Of the holy Sacrament of the Lords Supper, and the Communion under both kinds. p. 101  
Chap. 21. Of the Mass, and of Prayers in a strange tongue. p. 107.  
Chap. 22. Of Auricular Confession. p. 113  
Chap. 23. Of Purgatory. p. 122  
Chap. 24. Of Indulgences. p. 131  
Chap. 25. Of the Congregations and Religious Orders. p. 136  
Chap. 26. Of Justification. p. 141  
Chap. 27. Of the heaviness of the yoke of the Church of Rome in comparison of the yoke of Christ. p. 147  
Chap. 28. If one can be saved in the Romish Church. p. 151  
Chap. 29. A comparison of the Protestant Reform Church with the Church of Rome, and in which of them two is salvation most certain. pa. 156    

TO THE MOST HIGH AND HONOURABLE COURT of PARLIAMENT of England, now assembled in the year of the Lord, 1642.  
Most Illustrious Assembly,  
WE own the homage of Service in those places where we first breathed, not where we were conceived; this little Treatise had indeed his conception beyond the Seas, but being brought into the world in the Land, and in the time of Your Authority, it is to You it oweth homage, and to whom it is bound to render all the dutiful submissions a vassal oweth to his Lords; and will account itself exceeding glorious, if ye but deign to vouchsafe it with your  acceptance: for it trusteth, that once being acknowledged for Yours, it will be the more welcome in other places; and your Patronage alone will be a sufficient protection to defend it against all the attempts of its enemies and evil willers.  
And I am fully persuaded it could never have obtained a more happy nor Honourable protection in this world; For, that famous Assembly consisting of the supreme and royal Majesty (as the most worthy Head thereof) of the Illustrious Nobility, and the choicest Persons of the whole Kingdom, as the Members of it, there is none in this State, who will not think themselves obliged to receive it favourably; and if it shall pass the Seas to travel through foreign Countries, it will (questionless) be more regarded, there being no Canton in Europe where the wisdom of this Noble Assembly is not admired and redoubted, and where all that it avoweth and protecteth, is not highly prized.  
But as there is no good thing in the world which meeteth not with some contrariety, no virtue that is not opposed, no prosperity that is not crossed; I doubt not but it will find contradictions and obstacles both at home and abroad; at home, from some evil Christians, secret enemies of the peace and tranquillity of this Church and Estate; abroad, from the Enemies of the truth; and every where, from envious and malicious spirits.  
But I trust it shall be as the nest of the little Altion, which under the protection of the most High, contemneth the surging billows of the Ocean, and which though tossed with the waves, remaineth still victorious above the floods. Or rather as the Rocks which cannot be moved with storms, but continue firm against all the assaults of winds and tempests.  
So, I shall let it travel under those favourable hopes with express charge to proclaim in all places where it shall pass, the greatness of your glory. While in the mean time, I shall endeavour to shelter myself here from all dangerous storms under the shadow of your wings, to enjoy the sweetness of peace and happiness which this whole Land expecteth from your wisdom, and one who for the glory of God hath sought hither for refuge, (as I) may hope from your bounty.  
And there in greater security than the Dove that is chased by the Hawks, doth find: being once gotten into the holes of the Rock, I shall meditate the rest of my days the wonders of the Almighty, and earnestly pray to him, that it would please him to pour out upon their royal Majesties, and their Princely Progeny, upon your most Honourable Persons, and this whole Land, all the heavenly and earthly blessings that can wish.  
Most Illustrious Assembly, Your most humble and obedient Servant, FRANCIS DE NEVIL. London this 28. of March. 1642.   

Authoris Submissio  
SAcrosanctae & Individuae Trinitatis, Catholicae & orthodoxae Ecclesiae authoritatis, & omnis sanae sincerae & non praeoccupatae mentis judicio & censurae; haec quae scripta sunt hic subiecta sunto.   

To the Reader.  
FRiendly Reader, if you find any thing faulty and unpolisht in this Book, Know that the English tongue is strange to the Author, to whom newly, and (as it were) miraculously escaped out of Popish persecutions and strict imprisonment, Tranquillity and many other accommodations were wanting, requisite for the perfection both of composition and impression: yet nevertheless, if you understand French, the Author's natural Language, may supply what is here defectuous; and if it come again to the Press, you shall have every thing more exact and perfect, in the mean time, be favourable in all, and especially in some faults occasioned by the Printer; such as are these following.   

Errata quaedam.  
PAge 15. v. 24. Bishop's leg. Doctors, p. 43. in Tit. Spirit l. script. p. 68 v. ult Infallible, l. Insatiable.   

AN HISTORICAL PRELUDE CONCERNING THE AUTHOR.  
CHristian and courteous Reader, there is nothing in the world made for itself, but all for man, and man for God, who is the last end of all things; and as the members of one body do aid and serve one another, for the enjoying the privileges and felicity their nature is capable of; so men, being Members of the same body, 
1 Cor. 11.3.  whereof Christ is the Head (as St Paul saith) ought to serve one another, to bring themselves to God, who is their last end and blessedness. It is that which moved the Apostles to Preach the Gospel through the world, with so great travail and pains: It is that motive of charity that moved St Paul, and others, to leave unto us the writings and doctrines which we have in the Canonical Books: It is only this Consideration also that hath engaged me to undertake this present Treatise, wherein I only intent to lead and conduct you to God.  
If you walk strait to the paths of the true Church and faith, I entreat you in reading this Treatise to give thanks and praises unto God with me, for the mercies and marvelous deliverances he hath wrought for me, in bringing me out of darkness and from the shadows of death: If you waver and be in doubt of the truth of the way, you will find here matter to assure and confirm you: And if you be gone astray out of this way, I hope reading this Discourse, you shall be directed into it again; Especially if you be in the Romish Church, it is to you chief I speak, and for whom I writ this, hoping examples will be of greater power than words with you.  
For friendly Reader, I have been a long time even as you in the same blindness and doubtings you are in; and because I was told that it behoved me to believe without further enquiry, and have only the good faith (as they say) of the Collier, which is to refer himself to the faith of his Curate without further examination: I assayed to do the same, bending my will that way, but so soon as I began to have a little judgement, I had a thousand combats in my mind in that blind obedience, which I could not see grounded upon any sure foundation. I heard of an holy Scripture, but I was almost twenty years old before I knew what it was: I was permitted yea, and recommended to read and learn, even by heart, Virgil, Cicero, Homer, and Plutarch, all of them Pagan & profane Authors and proper to teach paganism & the Idolatry of the false gods; no man desiring me to read or learn the holy Scriptures, which the holy Ghost left to make us wise unto salvation, and to instruct us in Christianity and the worship of the true God, as the Alphabet and rudiment of Christians. Is not this a strange malice or blindness?  
All that was spoken to me in matter of faith was, that it behoved me to believe without further search, and refer myself to the faith of our Teachers. And what? (did I often say in myself) If those who lead us, be blind or dissemble the truth through perverseness, or for other interests; 
Mat. 15.14.  the blind leading the blined both must fall into the ditch; if our Leaders will go to hell and be damned, I shall then be as they referring myself to them: I saw they were but men full of infirmities and imperfections as others, that their words were words of men subject to deceit and lies; where I did find nothing sure to settle a firm belief, so that I did conclude in myself, that faith being a certain knowledge and belief, it could not be sure but upon a certain and infallible foundation; and so I concluded there was nothing but the Word of God alone, and not the word of man that could assure us of true faith, and of the way to salvation; and that that Word of God being left to us in the holy Scriptures, it was the duty of every man to search and examine, if the faith and doctrine preached were conformable to it, and that no wise and judicious man should refer himself to another; every one being to give an account for himself in the day of God's Judgement, and none received there to warrant and bail another.  
This than moved me to compare the doctrine of faith which was taught me, with that which Jesus Christ did preach; and there I found so great difference in many points, that it might be said to be altogether another doctrine than that of the Son of God. Happy was it for me I understood the Latin, as my Mother tongue; for I was above twenty years old, before I durst read or keep by me the Bible in the vulgar tongue, under pain of greater Excommunication (said they) then is pronounced against one who should read a Book of the Black Art, or kill his father or mother, and there is none but the Pope alone hath power to do it, or can give Licence; Even so did I obtain it by that means (but this by the way;) They produced indeed for every thing the holy Scripture, but for the most part in a meaning so far different from the truth, that there is no error, heresy, nor dissoluteness, which may not be grounded and maintained in like manner upon and by the holy Scriptures.  
I did hear them speak of Traditions, and that we ought to submit ourselves to the meaning and judgement of the Church; but when I came to examine the Church, and the infallibility of those Traditions, I found that all was resolved in the judgement and head of the Pope alone, who being elected and chosen by such humane or rather worldly or rather diabolical means, so often deceived in his judgements, so subject to vices and infirmities, yea and so uncertain of his own salvation; I could not see how that could be a sure ground of a firm belief, such as ought to be that of our faith, there being no place in the holy Scripture that giveth him either right to judge or infallibility to do the same; (as I shall show more amply, with other things;) so that I did imagine all this to be only an humane invention and deceit, flowing from the ambition and power of the Pope, so dazzle the eyes of the simple and weaker understandings, and a refuge for want of the Word of God, to maintain the doctrine taught in that Church.  
Those considerations did ever sensibly move me, and the more I grew in age and continued in the study and meditation of Theology and holy Writings, the more also did increase the impressions and commotions they made in my spirit, and though often through scrupulous simplicity I endeavoured to confirm myself, and banish those doubts & thoughts, according to the Command they gave me, yet the truth did appear so strong and evident, that I could not but suspect the doctrine of that Church, and as those doubts did multiply within me, the curiosity and desire to find out the truth was also augmented.  
And also because I do not remember to have met with any learned or judicious men, even of the Romish Church, which did not make me to see in free Conferences, that they had the like doubtings, and that they did not see sufficient ground in the Word of God for most Articles of the Romish belief.  
All those Considerations being come to their maturity, made me resolve to come with courage and other necessary Circumstances out of the Kingdom of darkness, where I had lived so many years, and give myself fully to follow the most holy truth; where I protest and confess before God and the world, I have found more satisfaction and tranquillity of mind, than ever I could meet withal so long as I was in the darkness of ignorance and lies.  
But that I have no sooner taken my pen to give glory and praise to God, to whom it is due, and to edify the Church; the indisposition of the time past giving me but small hopes of any good fruits from the seed I might have sowed before; moved me to delay even to this time and occasion; wherein the power of darkness seemeth to be shaken in most Nations of the world; especially, piety, justice, and truth, being likely to flourish in this Noble Kingdom of England, with greater liberty and splendour than ever, by the wisdom and zeal of this incomparable Parliament, called by the great prudence of the high and mighty King Charles, and continued to this present, I have some hopes of more plentiful fruits, and that some may open their eyes more freely to search and know the truth, and do as I have done, as I wish they would do. Besides, I having been marveilously delivered not long since from a hard captivity of ten months, occasioned by the only treachery and inhumanity of my younger brethren much obliged to me. But as Papists angry at my conversion, contrary to all the oaths of security they so often made to me, (my occasions calling me amongst them;) But God of his grace having not only delivered me, beyond all humane expectation, but also made me the Instrument to bring to the knowledge of his truth, my own Keeper, who was of the same order with me, and the means of my deliverance; I have now more obligation than ever to give glory to God, and wish that all men were in the strait paths of the faith, to give more perfect praises to God for all his favours.  
It is not my intention to treat here amply of all the Controversies of Religion, an infinite number of grave and worthy Authors having already done it, more learnedly, exactly and curiously, than I could, to whom I remit the curious, and those who have the leisure and desire to be further informed.  
But that which I pretend in this little Treatise, is only briefly to deduce the reasons which have most troubled and vexed my spirit, advertising you, that I shall only use the Versions in this Book which are received in the Romish Church; to wit, the vulgar they attribute to St Jerome for the Latin, and that of the Doctors of Louvain for the French, to the end the ignorant who know not what the Scripture is, take not occasion to stumble here, and say (as their custom is) all is imposture and deceit.  
God forbidden, I should seek applause or glory of any thing (we have no good but that which cometh from God;) but I may say truly I was not accounted ignorant in the Romish Church; for besides the study of Philosophy, and Theology, and others, wherein I spent many years, I was employed above twelve years in Preaching, by express Commission from the General of the whole order of Capuchins, where I was; and by privilege and especial Letters from the Congregation of Cardinals at Rome, I was the Pope's Missionary above seven years; a favour imparted but to few, for the great and extraordinary power they have, moving jealousy even almost to all the Bishops. And though I have been a sinner, full of imperfections, and will not nor cannot glorify myself in any thing before God or men; yet the charges of Superiority in divers Monasteries, of Deputy in many Provincial Assemblies, of Confessor in sundry places, of Missionary in many Cantons, where I have been and was actually employed when I left the Romish Church, evidence sufficiently the opinion and estimation which was had of me in the order I was of; passing with silence the applause and affection of peoples in many Cities and Countries, sufficiently known to thousands. But to God be the glory and honour, before whom I protest (worthy Reader) I shall write nothing here but the simple truth sincerely, as I think and know it, according to the true feeling I have.  
Let no unreasonable scruple, or vain fear, divert you from reading this Treatise; for there is no Commandment under heaven, can hinder you to seek your salvation, and to see and inquire if you be in the right way or not. You will read willingly, a Comedy, a Roman, a book of love or songs without scruple; Wherefore will you not read this, that concerns your salvation? If the Pope forbids it, it is because he is interessed; but none ought to be received Judge in his own cause. Besides, have you never heard that of the Prophet Isaiah, 
Isai. 15.3. Mat. 22.29.  My people are captive, because they are without knowledge; and that of our Saviour, Mat. 22 29. Ye err, not knowing the Scriptures.  
And as I desire nothing but your profit, and God's glory, so shall you not see here any affectation of vain eloquence; but only strong reasons set down in so easy a stile, that the most simple may understand the same; and when you have considered my doctrine, I am assured you shall find it Orthodox and truly Catholic, altogether conformable to the doctrine of Jesus Christ, and his Apostles, which is the only Catholic verity, and the only intent of this Discourse.  
Now I having lived so long time, and converted amongst the Romish Church, and had so many occasions and employments to perceive and discover all the inventions, subtleties, abuses and deceits thereof; I doubt not but I shall speak many things unknown to those who have not lived amongst them; and many even of those who lives amongst them are ignorant of, and many whereof an infinite multitude of persons, (otherwise of good natures and well bred) take no notice at all, and many things which most men know sufficiently and deplore, following the same only by a forced necessity; and many things also which divers maliciously dissemble, and desire them not to be divulged.  
And if the light of the truth, which I purpose to set down here, be hurtful to the eyes of any man, questionless that will only be to the bleere-eyed, who have their sight troubled with some malignant humour; and I am assured where it offendeth one, it will please thirty. Although the Owls, which delight only in the night and darkness, cannot endure the light of the pleasant Sun, which God maketh to shine upon us; he leaveth not off for that to display his beams upon the earth, whence daily we see he produceth an infinite number of rare and marvellous effects, and none can deny but that the Owls themselves receive often much good thereby.  
I beseech the great God of light, that the truth which I desire to write may be profitable both to the sick and the whole, to the eyes well disposed, and those that are not; and that this little Treatise, which is written for all, may be profitable to all. I beg from my heart, the grace and blessing of God to that end; without which, I acknowledge and confess, 
1 Cor. 3.7.  he who planteth, or he who watereth, is nothing, nor can do nothing. To him therefore who is the Alpha and Omega, the beginning and the end, be all honour and glory, Amen.   

THE CHRISTIAN AND CATHOLIC VERITY.  

CHAPTER I.  
How the Romish Church acknowledgeth no other Judge in matters of faith but the Pope.  
ONe of the points which ever troubled my spirit most when I was of the Romish Church (and ought certainly to move every wise and judicious man) is that they make the Pope of Rome alone infallible Judge of that faith which hath been taught & preached to us by Christ and his Apostles; for howsoever they say and preach often to the simpler sort, that it is the Church they hold for Judge; yet they confess that that Church is principally seen in general Counsels, and that without the Pope of Rome of the Counsels neither are nor make up the Church, and have no power, certainty, nor infallibility, but by the Pope alone.  
For although all the Bishops, Patriarches, and Cardinals, yea, all the Christians of the world were assembled, they make not up (they say) a Church, if the Pope be not present himself, or by Deputy; because holding him for head of the Church, they are members without a head, which cannot make up a body, nor by consequent a Church; and though they were all of one opinion in any point or Article of faith; all will be error, if the Pope be of a contrary mind; and all that the Pope declares to be or not to be a point of faith, aught to be holden infallible, even though the rest of the Church and Christians be of a different opinion. And this is the common belief of the Romish Church, which is to be seen in those Books they hold Orthodox, and preached in their public Sermons: and though I know that many Prelates among them of great learning, and even so many famous Universities grudge mightily thereat; yet to publish or preach the contrary, is declared a matter of Excommunication and Anathema.  
Where ye may observe that it fareth not with the Counsels of the Romish Church, (which they affirm to be the true Congregation of the faithful) as it doth with Parliaments, or general meetings of the States of Kingdoms; where he that precedeth hath but one voice, or two at the most, and can neither pronounce sentence, nor make any act but by the plurality of voices and suffrages of the Assembly; so that whatsoever is ordered or enacted, is justly said to be ordered and enacted by the Parliament or Assembly.  
But it is not so in their Counsels, for although they discuss (it may be) and examine the question or point of belief; all that nevertheless is but in show and ceremony; for the Pope is not obliged to stand to the opinions and voices of the rest, but he alone pronounceth the sentence, maketh the act, the point or Article of faith after his own fancy and mind; so that whatsoever is concluded and enacted in matter of faith, can only be said to be concluded by the Pope alone; the rest having neither power to hinder, contradict, or censure him, nor refuse his ordinances, except they will be reputed schismatics and heretics; for as he saith of himself, he is the Vicar of God on earth, & hath all the power of Jesus Christ: and the Council of Lateran ascribe to him that of our Saviour in Mat. 28.18. 
Mat. 28.18.  All power is given to me in heaven and earth. So it is wrongfully when they say the Church is Judge in matters of faith, but they should say, it is the Pope alone; for such indeed is their common doctrine, without which, men must believe amongst them none can be saved.  
Thus you see how all the faith of the Romish Church is grounded on no other foundation than the head and judgement of the Bishop of Rome, who for the most part is wickedly chosen by indirect courses, as simony and force, having often times proved ignorant, ungodly, abominable, or at least, politic and wise worldlings, (which is now adays the condition most requisite to make a Pope, who (as I shall most clearly show hereafter) hath no superiority, nor primacy over the Church, nor infallibility promised by the word and institution of the Son of God, to be a competent Judge in that (as many great Bishops and Universities of the Roman Church) acknowledge sufficiently, and I myself have heard it of them, and believe there is no man of good understanding in the world, to whom this doctrine doth not seem altogether extravagant and void of all sense and reason; yet it is the belief of the Church of Rome, without which (they say) none can be saved.  
For my part, I am persuaded that whosoever of the Romish Church, will consider this point especially, without passion and interest, and sincerely seek the truth, and his own salvation, he cannot choose but yield as I have done, by the grace of the Father of lights, who is never deficient in necessity, and from whom I confess doth proceed the great gift of faith.  
And if a Pagan should be Judge of this controversy, and others, betwixt us and the Romish Church, I verily believe he would suddenly condemn that Church of an unjust usurpation and intolerable error in this point, as all the rest (which by the grace of God we shall handle hereafter) and give sentence in favour of my belief; which I protest, I have chosen, as the holiest, purest, and most conformable to the doctrine and intentions of the Son of God and his Apostles.  
Now all the question and difficulty of this point, consisteth the knowledge of those two, which of them is the most certain rule and sure Judge, most to be believed, and most proper for our faith, whether the Word of God, or the Pope of Rome and his traditions. The Church of Rome saith it is the Pope, but I hold with the Orthodox doctrine of this Kingdom of England, and the reformed Churches, that it is the Word of God. We shall show hereafter, that our Saviour never gave that power and authority to the Pope, and therefore he cannot pretend it: but here I shall prove, that the holy Scripture is and aught to be the sole rule and true Judge of our faith, grounding myself upon these following reasons.   

CHAP. II.  
That the holy Scripture is the only judge, and rule sufficient of Faith, and not the Pope, nor the Church.  
THat man without question, hath a true, catholic, and perfect faith, and is in a true belief, who believeth all that Christ Jesus hath caught, and neither believes nor will believe more in the matter of faith; for the Son of God being that divine and infinite wisdom and knowledge, which came into the world to save mankind, and teach them true faith, hath preached and taught all that was necessary to faith and salvation; so he who believes all that Jesus Christ hath taught, and nothing more, hath a true and perfect faith, and it is impiety to believe the contrary.  
Now it is true that whatsoever our Saviour did preach necessary to salvation, is in the holy Scripture; and therefore the holy Scripture contains all the doctrine which is necessary to faith, and out of the written Word of God, nothing necessary to faith is to be sought.  
For the Evangelists and holy Writers having undertaken by the motion and command of the holy Spirit, to write the actions and doctrine of the Son of God, for the instruction of all the faithful that should come after; it is not credible that they should have written but a part, and omitted something that was necessary to the perfect faith, and for the instruction and forming of a true Christian; otherwise we must say that the Gospel is not the Gospel of Jesus Christ, but only a part of the Gospel; and the New Testament is but a part of the New Testament of the Son of God.  
And note, that they were inspired and commanded by the Spirit of God, to leave to Christians and the whole Church, the life and doctrine of Jesus Christ, they being assisted and helped by his special grace to that end.  
Moreover, they have not only within one chapter or two, but every one of them a great number, where undoubtedly they have had space enough to comprehend all the doctrine necessary to salvation; and being four that which one of them might have forgot and left out, might be supplied by the other; their purpose being specially to write the doctrine and precepts of the Son of God, which were necessary to salvation; and if there were any thing more to be believed than that which is in the Evangelists, we must think that it should be found in the Epistles either of St Peter or St Paul, or some others of the chief Apostles, who all (except St Paul) were witnesses of the doctrine and actions of the Apostles for many years, and many of their Sermons fully, might have touched it a little. So it is void of all reason, to think that Christ Jesus did preach any other thing necessary to salvation, than that which is contained in the holy Scriptures.  
And if it were not in the holy Scriptures, it would follow that the Evangelists were faulty, and blame-worthy, and their writings imperfect; for that Author is greatly to be blamed, who being expressly commanded to write of some important subject, writes many things not necessary to his purpose, and passeth by more important and principal things; Now the Evangelists having undertaken by the command and motion of the holy Spirit, to write the doctrine of faith and salvation, preached by Jesus Christ, for the instruction of the faithful, they have written many things not absolutely necessary to salvation (as a number of Parables, Histories, and Miracles) for illustration or farther confirmation of fundamental doctrines, and therefore we must say that having written such things, they have not omitted more necessary and important things; otherwise they were blame-worthy, and their writings would be imperfect.  
Now seeing there was but one holy Spirit that moved them, and guided their pens and their writings in this work, one of them might have omitted something which the holy Spirit would leave and teach us by the other, or by the writings of other Apostles; but that there is any thing necessary to salvation omitted by them all, is more than can be believed by any Christian.  
Furthermore, we see that the Evangelists and Apostles have left us sufficient instructions in their writings, to lead us to perfection, and the practice of most excellent virtues; we must believe them with better reason that they have given us sufficient instructions to a perfect faith, which is the foundation of all virtue and perfection, and without which there can be no perfection nor virtue: or otherwise it behoved us to say, that they taught men to be perfect, not giving them sufficiently instructions to be Christians, which should be an intolerable foppery.  
Even as if a Mason would teach his apprentice to build an excellent house, not instructing him how to lay the foundation, or if a Master would instruct his scholar to read, not teaching him to know his letters.  
We must therefore believe that they having left us so noble and sufficient instructions to become perfect, they have also left us sufficient doctrine in their writings to obtain a perfect faith which is the necessary ground of all virtue and perfection; and doubtless there are none but obstinate and blind persons who will deny it.  

2. Tim. 3.15.  Doth not Saint Paul also speaking to Timothy say, Thou hast learned from thy infancy the holy Scriptures which are able to make thee wise unto salvation, through the faith which is in Christ Jesus. We must say then that the holy Scriptures being able to make him wise to salvation contain all the doctrine necessary to salvation; otherwise they could not make him wise to salvation (that is sufficiently learned to be saved) for wisdom to speak properly is no other thing but a supereminent and excellent knowledge and Saint James saith, 
jam. 1.12.  that the word of God is able to save us, if it be able to save us, it is sufficient to do the same, and contains all that is necessary to salvation, and therefore he who believes that which is in the holy Scripture and no more, hath the perfect faith.  
Yes, but (saith the Romish Church) Christ Jesus remits us to the Church, 
Matth. 18.16.  for it is said, He who will not hearken to the Church let him be as a Pagan and a Publican, that is, an excommunicate and anathema, therefore we must have recourse to the church as Judge of all controversy, and obey its determinations.  
The only consideration of the occasion of this passage and the words themselves may serve for a sufficient answer: our Saviour preaching to his Disciples and teaching them the method they ought to use in brotherly corrections, that it may be done according to the rules of charity, speaks to them in this manner. If thy brother have offended against thee, go and reprove him, thou and he alone, if he harken unto thee, thou hast won thy brother, but if he will not hear thee, take with thee one or two more, that out of the mouth of two or three wetnesses every word may be established; and if he will not hear them, tell it unto the Church, and if he refuse to hear the Church, let him be unto thee as an heathen and a publican.  
By which ye see that Jesus Christ speaks only of the order which ought to be kept in fraternal correction, that is, we ought first to reprove in secret, next in the presence of one or two witnesses, and then in case of obstinacy declare it to the Church, and if he will not receive correction from the Church, let him be accounted as a pagan, that is, as a man without faith and religion, and as a publican, that is, as one whom we must shun; for in those times the publicans were odious to all the people.  
But the Romish Doctors who make use of every thing to prove their doctrine, infer by those last words, that all power is given to the Church, that we must have recourse to the Church in every thing, and that all men ought to render perfect obedience to the Church in all things whatsoever; and note, that to have recourse to the Church and to obey the same, is (in the school of Rome) to have recourse to the Pope and obey him; 
Innocentius cap. 3.  so Pope Innocent. the third in the chapped. novit. extra de Judic. would fain vindicate to himself the cognizance of some differences betwixt John king of England and Philip August king of France, because, saith he, it is written in the Gospel tell it to the Church, as if by the Church the Pope only were understood, and this interpretation is confirmed by Bellarmine in his book of the authority of Counsels cap. 19 
Bellarm. de Concil. cap. 19  the Pope (saith he) should tell it to the Church, that is to say, to himself.  
But the consequence is not good from a particular case to all the other, thou must have recourse for the correction and amendment of thy brother to the Church when there is no other easier way; therefore we must have recourse to it in all things, that will not follow: on the contrary he declareth that even in brotherly correction we must not have recourse thereunto, but in extremity, and also because Christ Jesus saith that in case of obstinacy and known sin we must hear the Church, that is, receive correction and admonition from the Church, it is not meant that in virtue of those words Kings and Princes should submit themselves to the authority of the Pope in all things; and I suppose that there is none but the Pope of Rome and his adherents would draw such an unreasonable consequence, because he thinks to find his profit therein.   

CHAP. III.  
That the holy Scripture is clear in that which concerns things necessary to salvation.  
ONe of the greatest subtleties which the Romish Church hath found to hinder the people from reading the Scripture and to make them believe they have good reason for so doing, and persuade them that the Scripture is an unsufficient rule and Judge of our faith, is that they allege the holy Scriptures to be obscure and difficult to understand, and therefore christians ought not to rush in upon the reading of them in the vulgar tongue (that is to say, which they understand best) without express permission from the Pope, who saith he as the only vicar of Jesus Christ in the world and infallible, hath the true understanding of the Scripture, and that we cannot admit it for Judge and rule of faith, but only the sense and explication of the Church, that is of the Pope as I have showed before.  
And to prove that the Scripture is hard to be understood they search and pick out of purpose some obscure passages which the most learned have much ado to understand, but which are no ways absolutely necessary to salvation, or if they were, they are sufficiently and clearly enough explained in other places; as for example, 
Psal. 16.16. Psal. 18.9. Hos. 12.1. Ezek. 19.10.  of the first part of Psal. 16.16. The lines are fallen to me in pleasant places, surely I have a goodly heritage; or this other psal. 18.9. There went up a smoke out of his nostrils, or fire out of his mouth devoured; or some other prophecy, as that of Hos. 12. Ephraim feedeth on wind and followeth after the East wind: or Ezek. 19.10. Thy mother is like a vine in thy blood planted by the waters; with an infinite number of the like, whereof the Prophets are full which are not necessary to salvation, or if they be necessary to salvation they are sufficiently explained in other places; as that which Christ said to Nicodemus, 
Joh. 3.3.  Except a man be born again, be cannot enter into the kingdom of God, it is explained after in the fifth verse, Except a man be born of water and of the spirit, he cannot enter into the kingdom of God; by which it is evident, Christ Jesus would say, he who is born carnally of flesh and is not regenerated spiritually by grace and faith, cannot enter into the kingdom of God; and so of other passages, which nevertheless are very rare in the new Testament in respect of that which is clear: under pretext of those passages which are nothing in comparison of the rest, they make the simpler sort believe that that the holy Scripture is so obscure and difficult, that it is a rashness extremely dangerous for a christian to think he can understand the meaning thereof (as a certain Dame at Court told me not long ago not knowing me) and that no man ought to presume to read the same in a vulgar tongue without express licence; the power whereof is reserved by the Pope alone to distribute to all christians, and cannot commonly be obtained without a great deal of money, especially for those who are remote from Rome, and that for the explanation thereof we must submit to the Church, that is, to the Pope, as I have already showed.  
So there is nothing but the explication of the Pope which can be a rule of faith, and which is infallible doctrine, and so the Pope maketh himself sole Judge of all matters of faith, to determine that which is and that which is not: is not this an intolerable extravagancy and worthy to be laughed at by all men of understanding, seeing it is without warrant from God's word, as may evidently appear.  
The Pope saith then the Scriptures are very obscure and must not be holden for a rule of faith, nor be read for fear of mistaking the meaning.  
It is true that the Scripture consisting of many books written by divers authors at divers times, yea and in divers ages, and for divers ends, contain great diversity of style; for in some places it is historical, in others prophetical, in some metaphorical, in some moral, and in some mingled; and although all that is contained in those diversities of the holy Scriptures be written for our salvation (as saith Saint Paul) and we ought to make our profit thereof; 
Rom. 13.  nevertheless it is not to be doubted there both are and aught to be many obscure things according to the nature and quality of the style in which the things are writren; for prophecies, parables and metaphors are ever accompanied with obscurity.  
But as our Saviour did make but a short speech upon earth, and having lived some 33 years preached but 3 or thereabouts, during which small time he did preach and teach clearly and sound all things which were necessary to salvation, so that the most simple and ignorant might understand him and be sufficiently instructed by his sermons, Neither is there any but Reprobates who will say that God being come to save mankind did not give sufficient instruction and clear enough for all men to be saved.  
Otherwise how could he have condemned Corasin and Bethsaida and pronounced those words against those towns? 
Matth. 11.20 etc.  Woe be unto thee Corasin, woe be unto thee Bethsaida; for if the mighty works which have been done in you had been done in Tyre and Sidon, they had repent long ago in sackcloth and ashes; But I say unto thee, that it shall be more tolerable for the land of Tyre and Sidon in the day of judgement then for thee. And thou Capernaum, if the mighty works which have been done in thee had been done in Sodom, it would have remained unto this day; But I say unto you that it shall be more tolerable for the land of Sodom in the day of judgement then for thee. Out of all question those cities would have received clear and sufficient instructions for their salvation, otherwise he would have condemned them wrongfully. And if Christ Jesus did preach clearly all things necessary to salvation, so that those who followed him and heard him preaching might attain to perfect faith, The Evangelists having set down his life and doctrine to us, especially that which was necessary, and also endeavoured so fare as they were able to make the same known to us as clearly as our Saviour had preached it; otherwise they should be very blameworthy and we should have great reason to except against them, that our Saviour having preached a doctrine so clear and easy to be understood of all men, they should have left it in so obscure and hard terms, that none except the learned Divines were capable to understand: what not the learned Theologians? nay none (I say) in the world except one man, to wit the Pope, were able to understand and give its true meaning and explication. No no, it is blasphemy to imagine it, but we must believe that the doctrine of the Evangelists being the same our Saviour preached, is left to us with all the facility and clearness was possible, and sufficient to instruct to true faith and salvation; neither can they be blamed of any defect, especially being directed and assisted by the holy Spirit to that end.  
This impertinency also may be confuted by the only reading of the Scripture, and those who tax the same of obscurity, or hardness, do it undoubtedly out of malice or ignorance, never having read it, nor (it may be) never seen it; whereof are an infinite multitude in the Romish Church.  
For certainly it is so clear, especially in those things which are necessary to our salvation, that the most ignorant and simple may understand it, and that oftentimes better than many learned; whose presumption of their science seeking subtle and curious interpretations in the simple words of our Saviour, beyond the purity and sincerity of his intentions, are by his just judgement deprived of the true meaning of the same.  
As the Son of God himself saith in those words; 
Mat. 11.26.  I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: 'tis so, Father, because such hath been thy good pleasure.  
And be assured, no man how ignorant soever, (providing he hath common sense) shall ever read the holy Scripture with the spirit of simplicity, and a mind only desirous to seek the way and means of salvation; but the holy Spirit who hath indicted the same, will give him with a singular consolation and satisfaction, an easy and clear knowledge of all things necessary to salvation.  
But if any passages somewhat hard be found, (which is very rare in the Evangelists) they may be passed over, as not absolutely necessary, or rather for greater satisfaction, the opinion of learned men may be asked about it: nor must we marvel, if sometimes we find diversity in their explications, for being matters not absolutely necessary, nor touching the essence of Faith, the controversy in such points is not of great importance.  
But to say, that we must instruct all, and not read it for fear of mistaking some things, is a mere invention of the Romish Church, or rather of the Bishop of Rome, who desiring to establish many articles of Faith, to maintain his authority, and the greatness & riches of his estate, and Clergy; and seeing nothing clear in the holy Scripture to authorise his doctrine, hath gone about to make Christians believe that the Scriptures were obscure, and that it belongs to him only to declare their true meaning, and determine that which belongeth, or belongeth not to faith, and that they ought not so much as once presume to read them.  
Further, he hath straightly forbidden them under pain of Anathema, and an eternal curse, fearing lest the people coming once to read them, should there find the condemnation of his false doctrine; and the more prohibitions there are, the more also is the gain and profit he maketh thereby, upon those who desire a dispensation: and verily it seemeth that the doctrine of the Romish Church aimeth only at greatness and profit; so was the doctrine of indulgencies, purgatory, invocation of Saints, and confession founded, with others the like, which we shall explain more amply hereafter.  
Furthermore, they say the Scripture is a dumb rule, and therefore insufficient to be Judge, (which is a great injury done to the word of God, and against both reason and practise) for although the King's edicts be in paper, and have no voice, notwithstanding they have as great power amongst the good subjects, as if they were pronounced out of the King's mouth, and there is no man of understanding, who will esteem them less for that, to be sufficient rules and judges for matters contained therein.  
When God commandeth to have no other gods but him, nor to have no strange gods before his face; is this a dumb rule? and hath it not as great power as when God pronounced it to the Prophet Moses upon Mount Sinai? certainly a law hath as much or more force being put in writing, and signed with the King's hand, or his Secretaries; as if it were pronounced out of his mouth: and if the King write or pronounce an act, it is ever the same act, and hath the like force.  
It is therefore wrongfully, and without reason they tax the word of God, as an insufficient rule or judge, because it is only written: for it hath the same power and force, as if God did pronounce it every day from his mouth; and so ought we to receive and respect it. Now let us see if the commandment not to read the Scriptures, be just or not; for the consideration thereof is of great importance.   

CHAP. IU.  
That the holy Scripture is given us by God, to read and meditate in the same, and that the Prohibition of the Pope to read it, is altogether unjust, and contrary to the will of God.  
A Malefactor who knoweth his fact to be condemned by the law, apprehendeth nothing more, than that the Judge cast his eye upon that Law, wherein he knoweth his condemnation to be written; so I perceive that the Pope seeing there is nothing that condemns his doctrine so much as the holy Scripture, and the word of God, feareth nothing more than that this Scripture come to be known and considered; for which cause he hath done all he was able, and planted his fiercest Batteries to hinder the reading thereof.  
And in the last general Council at Trent, where many Canons were made concerning bad and dangerous Books, and many clausses and degrees of those Books, the holy Scripture is placed in the first clausse, and in the first Chapter, as one of the most pernicious and dangerous Books in the world; and by those Canons they who shall read it in the vulgar tongue, must incur as great and greater malediction and Anathema, as those who should kill their father and mother, or read the Alkoran, or the most wicked, filthy, and detestable Book in the world; for a simple Priest or a Bishop can absolve a man from excommunication for other things, but to read the Bible in a vulgar tongue (that is, in English, French, Spanish, or Dutch) there is none except the Pope himself, or his Deputy can absolve him; and to have it in his house, or to read it, in Spain, Italy, or where the Inquisition reigneth, is a fact that deserveth burning; and the permission can be given by none but by the Pope; so neither the Priests, nor Doctors of the Universities, nor all the Bishops of the world, who call themselves the successors of the Apostles, nor the Cardinals of Rome themselves have power to read the Scriptures, and give Licence to others; there is but one in the world, to wit, the Pope, who hath that power, because he holdeth that none but himself in the world can understand it well, and know the meaning of it: this seemeth to me a strange policy.  
Now because the Pope, who is but a man, and is thought ordinarily to be inclined to his pleasures, as much as any man in the world, will not be troubled with those who ask Licence to read the Scriptures, he hath appointed at Rome a certain company of Cardinals, called the Congregation of Cardinals in matters of faith, to whom he hath given permission to read it, and power to give Licence to those who ask, and whom they shall think capable through the whole world.  
So those of France, Spain, England, Hungary, and Poland, yea even of the East and West Indies, who would have Licence to read the Scriptures, must (according to the Canon of that Council) writ or send to Rome, either by themselves, or by exchange, and obtain Licence in writing (for that condition is expressed in the Prohibition, and I myself had it in that sort;) which doubtless cannot be had in remote Countries, without great pains, charges, and time; so that by this means, the poor (though they were the most capable and judicious, the most zealous and affectionate Christians in the world) are deprived of reading the Word of God (it may be for ever) in the Romish Church.  
I know indeed a great many Bishops in that Church scorn that prohibition, as altogether unjust and ridiculous, and calling themselves the successors of the Apostles, think they have sufficient authority by their office and dignity to read the Scriptures, and to give licence to those of their Diocese whom they esteem capable without sending to the Pope, whom many among them hold only for their equal. But such is the order of that Council held by them to be general, and called most holy, and hath been confirmed since, and made stricter by an express Bull; such is also the practice of all the Orders, and the resolution of their Canonists, and the absolute will of the Bishop of Rome; so that if he be universal Bishop, and have power to command over all Christians (as they affirm in the Romish Church) this aught to have place and be obeyed by the Papists, under pain of eternal damnation and Anathema.  
This is also so exactly observed almost every where among them, that hardly shall a Bible be found in an hundred houses; yea there are many Priests and Pastors, in whose houses it is not to be seen (& it may be was never seen) and who have never read it. I say not only not wholly, but who have never read one whole Chapter, if it be not (perchance) in their Brevier, or in the Book of the Mass, or other Books, where some little parcels may be found.  
If there be any Christians found who read it in the vulgar tongue, which they understand best; besides the curses and Anathemaes that are thundered against them by the Romish Church, they are imprisoned and in danger of death, where the Inquisition is in force, and are accounted commonly every where as heretics, or people who have an evil opinion of the Church, although it were an impression and translation approved by themselves.  
Thence out of all question doth proceed that great ignorance which is to be seen amongst the people in the Church of Rome, there not being ten amongst an hundred instructed sufficiently to salvation, or that can give a sufficient reason of their belief; I say even according to the doctrine of their own Church.  
This is specially to be seen in the Country Parishes, and in many Cities also, where though there be more frequent preaching, the Communion and confession be oftener haunted, yet the people are nothing the better instructed in the faith for all that; nor know they sufficiently that which concerneth their salvation; this defect can be imputed to no other cause, but the forbidding the reading of the Scriptures, which is the Book of life, appointed by God for the instruction and consolation of the faithful; for howsoever they make many Catechisms, and the Preachers endeavour often to instruct the people in their belief; they are but little the wiser, or better instructed for all that; for they nourish them not with the Book of life, to wit, the Word of God, which is the true bread of the faithful, instituted by God for their instruction and comfort.  
Where on the contrary in the Churches of the reformed Religion, there is not one almost but he can give a reason of his belief, if he have any judgement, and is instructed in the faith; though often they cannot read, but have only heard the Scripture read; and you shall find in many places an infinite number of simple and ignorant people in humane learning, who know the Bible a great deal better than many great Bishops in Popish Universities, and famous Preachers among them; which I protest I have often seen with great admiration, as did many others also, to the great confusion (questionless) of the Romish Church, what ever they can allege.  
As for my part, I confess I could never find any sufficient reason in that prohibition for reading the Scriptures; for if the Scripture we call the Old Testament, is the same Word of God that was left unto us by Moses, by the Prophets, and servants of God (as is most certain) I see nothing more common in that Word than strait commands to read, hear, meditate, ruminate and observe the same, to write it upon the posts of our houses, and carry it tied to our fingers; that is, to have it continually before our eyes, and in our hearts: I should make too large a volume, contrary to my intention, if I should cite all the passages which are clearly to be seen in it to this effect: peruse but the Books of Deuteronomy, and Numbers, the Proverbs of Solomon, the Psalms of David, and divers of the Prophets. All those commandments and exhortations are given to all men, as well the learned as the ignorant, the poor as the rich, which cannot be understood of the Bible only in a strange tongue, but in a language that is best understood of every one (which is the vulgar.)  
That which is said of the old Testament, may be more easily proved of the New, which is as the last Will Christ Jesus our Father hath left us as his children; by which we must know his intentions, and that which he desireth us to do to become worthy children of so good a Father, and to possess the inheritance he hath purchased for us through his merits and blood.  
Is there any man of judgement in the world, who can believe that he hath left us his Commandments, last Will and intentions, as altogether needful to salvation, and not suffer us to read the same; and that there was but one man in the world (to wit, the Pope) who had power to read and explain the same to others? Where is that so important prohibition set down? Where is it so spoken? have not we as much part in the inheritance of Christ Jesus, as our Father the Pope? By what right should Christians be deprived of the reading of the will and intentions of their Father? the will of God and his holy Commandments, which they ought to know and do under pain of eternal damnation; Is there any power or authority under heaven that can hinder them? seeing God enjoineth and commandeth the same, the thing being of so great importance to them, that none can be answerable for them in the day of Judgement? Is there any power on earth that can dispense them? No, no, this prohibition is altogether unjust, and against both reason and the will of God.  
Yes, but some will say, the intentions of God, his Testament, and the holy Scripture are made known to Christians by the sermons which they call commonly the Word of God; It is true, the preaching of the servants of God, and Orthodox Preachers, are highly to be esteemed; for they may learn and profit much thereby; but there is great difference betwixt a man's and the Word of God; because the Word of God is altogether divine and holy, and the infallible truth, of which we cannot doubt; and the Sermons of Preachers, howsoever they be called the Word of God, are not (to speak properly) the Word of God, except only that which is simply produced out of the holy Scripture, the rest are only humane words, subject to faults and defects, to passions and errors (especially in the Romish Church) where many among them cite oftener Plato, Seneca, Plutarch, or some other, than they do the holy Scriptures; and if they cite them, it is so far from the true meaning thereof, that they may rather be termed profane, than piously cited and sincerely explained.  
Finally, it is to deceive Christians, to make them believe that Sermons should serve them in place of reading the holy Scriptures; the Word of God is filled with a better spirit, than all the best Sermons in the world; for there it is the holy Spirit, who speaketh to us, whereof we ought not to doubt, nor can we enter into any suspicion of deception; but Sermons being only the words of men, instituted to instruct and stir us up to God, we ought indeed to respect them much, and hear them willingly; but we are not obliged to hear and receive them with so great respect as the holy Scriptures; and we ought also to examine and confer them with the Scriptures; as did those Noble Bereans, having heard St Paul preaching, to see if that which he said unto them was conformable to the Word of God, as it is set down Act. 17.11. neither did St Paul, nor St Luke, 
Act. 17.11.  nor any other ever blame them for that action.  
And our Saviour himself reproaching the Jews, that being sent from God his Father, they would neither receive him, nor believe in him, saith to them, Search the Scriptures, 
joh. 5.39.  for in them ye think to have eternal life, for they are they which testify of me.  
And in the History of poor Lazarus and the wicked rich man, is written in St Luke chap. 16. 
Luk. 16.28.  when this damned wretch desired that God would show miracles and raise some from the dead to convert his brethren: God who is understood by Father Abraham, did he not answer? They have Moses and the Prophets, let them hearken to them; that is, let them read and see what they say; for Moses and the Prophets were already dead, and could not speak but by their Books.  
St John the Evangelist having written the Apocalypse, which is the most obscure and difficile Book of all the Scripture, in the opinion of all the learned; whereof St Jerome saith, that it contains as many mysteries as words; yet St John who writ it forbiddeth not the reading thereof to Christians, nor saith that none but the Pope of Rome, or the Bishops and Doctors have power and presumption to read it, but stirreth up every one to read it, and proclaimeth a blessing upon all those that read it, by those words; Blessed is he that readeth, 
Apoc. 1.2.  and they that hear the words of this Prophecy, and keep the things that are written therein, Apoc. 1.2. When Philip went out of Jerusalem by the commandment of the Lord, 
Act. 8.27.  to go for Gaza, he did meet with the Eunuch of the Queen of Ethiopia, who being a man that sought the Kingdom of God, did read the old Testament; the Apostle did not reprove him for reading the Scripture, but explained to him a Prophecy of Isaiah, that was difficile to be understood; and that reading was a means and help to find true faith, and to embrace Christian Religion. In the time then of Jesus Christ and his Apostles, the reading of the holy Scripture was not forbidden, neither was it thought to be pernicious.  
The Romish Church commendeth also St Cecil whose feast they keep as of a great Virgin and Martyr, for carrying continually in her bosom the Books of the Evangelists; and they hold she lived in the times of St Clement, who is esteemed one of the first Bishops of Rome, after the death of St Peter: The Scriptures than were not as yet prohibited, nor the reading of the same thought pernicious, or dangerous to the simple sort; for she was but a simple young damsel, brought up in Paganism.  
As we read of St Jerome, who lived about three hundred years after, that he did recommend nothing to Paula and Eustochium, Mother and daughter, both great Roman Dames, so much as the assiduous reading of the holy Scriptures, and that it should be their most ordinary study and frequent meditations.  
By these and an infinite of other examples, which I might allege, if I feared not tediousness, we see that the reading of the Scripture was permitted, yea, recommended and laudable in Christians, and that neither by Christ Jesus, nor his Apostles, nor the Romish Church in those times, was it thought to be pernicious.  
None will say, that the Gentiles, Jews, and Christians of those times were of greater judgement than those of our times, or that they were more capable to read the holy Scriptures, and the most difficile Prophecies; for that should be ridiculous.  
Neither dare any one say, that the Prophets and Apostles, and Jesus Christ himself, or the first Pastors of those times, had not as much and more understanding, than the Pope, or the Church of Rome in our time; and yet they did not conceive that some would abuse such reading; for that should be a great impiety, notwithstanding this must be the inference from such a prohibition.  
But to speak truth, it appeareth to be no other thing, but a policy and malicious subtlety of the Romish Church, for the present too much corrupted, or rather from those who govern the same, for fear that the people reading the holy Scriptures, perceive the errors and falseness of the doctrine therein preached, seeing so little conformity in it with the Word of God.  
And truly, according to the Maxim of policy, and for the conservation and upholding of their doctrine, they have as great reason as Mahomet had to destroy all the Universities and Colleges of learning within the reach of his authority; for my part, I do not remember to have seen any Christians, who have not in reading the holy Scriptures, fallen soon to an infinite number of doubts, about the belief of the Romish Church; it being almost impossible to be otherwise: and as black is never better seen, than when it is brought near to white in the light, so the lies and false doctrine being confronted and placed by the truth, cannot but appear immediately.  
And there are but few learned men, who perceive not this clearly enough; but being interessed in that party, and being bound to it with humane cords and bands, they strive to dissemble the same, that they may conserve their goods and dignities, and by the spirit of pusillanimity or avarice, endeavour to suffocate and tread underfoot the prickings & motions caused by the truth; but blessed are they, whom neither wealth, nor honours, nor any worldly or humane consideration, hinder to come to Christ, and who embrace his holy doctrine; and can say with St Paul, Phil. 3.8. 
Phil. 3.8.  I account all things but loss for the excellency of the knowledge of Christ my Saviour.  
Since then (courteous Reader) the reading of the holy Scriptures is of such virtue, that it discovereth the lies, and is so much recommended to us by God the Father, who hath spoken to us by his Prophets and servants, and by his Son Jesus Christ, who hath preached it to us from his own mouth, and by the holy Spirit, who hath charged us therewith by his Apostles and Evangelists; be in love with it, read it again and again, without weariness. Let no power nor authority in the world, no prohibition of any whosoever, hinder you from the reading of it; for it being against the will and intention of God, there is no power nor authority in the earth can bind us from it.  
On the contrary, God who commandeth it, must rather be obeyed, than all the Popes that forbidden it, although they were universal Pastors, as they falsely brag themselves to be; and undoubtedly, it is a great sin to neglect and set at naught the commandments of our God in that point, to obey man; and therefore I exhort you again to read the holy Scriptures courageously and often, to have them continually before your eyes, to compare the whole doctrine of our salvation with them, and hold them for a sure rule of all truth, to meditate and ruminate them uncessantly, and obey the holy Spirit, who preacheth to us therein; for I doubt not but ye may reap great profit for your souls, necessary instruction for your salvation, and a singular consolation.  
And because that some one (by God's punishment and just judgement) abusing the same, finds death instead of life, is that a sufficient reason to deprive others thereof, & forbidden the reading of it? Because the Sun, the fire, or the water, occasions sometimes great damage to certain persons, ought the use thereof be forbidden to all men therefore as most dangerous? some there are who abuse both the Sacraments and the bounty of God, yet no man will judge them so pernicious, and of so dangerous consequence, that they ought to be abstained from; and the Pope's prohibition is grounded upon a too frivolous weak and ridiculous reason, to have any weight or authority in the judgements of the wiser: Neither is there any who do not sufficiently see it to be merely a humane and a politic invention, to conserve a false doctrine and an usurped jurisdiction, if he will but strictly remark it, as God hath given me grace to do.   

CHAP. V.  
Of Traditions, and that they ought not to be taken for judge or Rule of our Faith.  
THe Romish Church finding herself but weakly sustained by the Scriptures, and not being able to maintain her doctrine by the written Word of God, hath be thought of an unwritten word called Tradition, making it of the same power with the holy Scriptures, and is therefore called Divine Tradition, and Apostolic, and not humane; which seemed to me a brave field to lay open all her fancies.  
Now the rule and way of the Romish Church to know and declare those Apostolic Traditions, is this; When the beginning and original of any doctrine or Ecclesiastical ceremony is not known, neither exactly by whom, or in what year it was instituted, since the time of Jesus Christ and his Apostles, it is holden amongst them of Divine and Apostolic Tradition. As for example, because it is not certainly known, who was the first that invented holy-water, and employed it in Baptism, and to other uses; it is esteemed to come from Christ Jesus and his Apostles, although it appear sufficiently from the holy Scripture, that Christ and his Apostles did never use that ceremony, but only baptised with pure and natural water.  
So because it is not known who it was that first did pray to the Saints, that doctrine is said to be of Apostolic and divine Tradition, and to come from Christ and his Apostles, although it appear not in any place of Scripture, that ever any Apostle did pray to the Saints that were before them, or recommended it to us, but the contrary; and so of the rest of their Traditions.  
Is not this a fine rule and pretty invention? whereon to ground an infinite number of divine and Apostolic Traditions; for, Printing not being in use but within this two or three hundred years, there were but few things written before that, and that seldom, to be left to posterity; and that which was written, for the most part, died and vanished by the death of the Author, or shortly after, for not being transcribed: as it is with a great number of particular writings, especially if they do not concern temporal things.  
So that in so many ages an infinite number of things, ceremonies, doctrines, and errors, have been invented in the worship of God by the superstition, vanity, and presumption of some particular men, of which now it is impossible to know the original and first Author; either because it was never written by any, or if it hath been written, the writings have been lost; if therefore all those things must be esteemed divine and Apostolic, out of question there will be a numberless number of divine and Apostolic Traditions. And upon these considerations, I marveiled no more at the great number of Traditions, that are in the Romish Church; which I can assure you to be such, that if they were all redacted to one volume, it would assuredly be greater than all the books of the Bible; for their number is almog infinite, and not certainly known to this day, the number yet not being perfect; and hardly is there any general Counsels, in which some one or more new ones are not discovered.  
Those of the Romish Church, who will not admit nor acknowledge the Scripture as Judge of faith, strive nevertheless to serve themselves with it the best they can, to confirm their doctrine. But (I pray you) with what reason in the point of Traditions?  
To prove that the holy Scripture is not a sufficient rule of faith, and that we must have recourse to a word not written, which they call Tradition, 
1 Thes. 2.15.  they allege this of St Paul, Wherefore my Brethren, be ye steadfast and hold fast the Traditions which ye have learned either by word or by our Epistle. Thence they infer that St Paul had preached many things to the Thessalonians, which he had not written to them in his Letters, and therefore we must believe more things than those which are written.  
We ingeniously confess, that the whole doctrine of salvation, and that which St Paul might have preached to the Thessalonians, is not in these two little Epistles; and affirm that we must believe more things than those which are contained in them; but thence it will not follow, that that which St Paul had preached to the Thessalonians, of the necessity of faith and salvation, is not contained in the Old and New Testament; for there is great difference betwixt the two little Epistles to the Thessalonians, and all the rest of the holy Scripture; and the consequence is very bad, as every one may judge.  
Besides, when St Paul saith, Keep the Traditions, it will no more follow, that by this word Traditions, an unwritten word ought necessarily to be understood; and that besides the written word of God, there is yet an unwritten word, equal in authority to the other; for, by the word Tradition, may be understood, that which is given and left either by word or writing, and not necessarily some word not written; for the holy Scripture is also a tradition, that is, a doctrine which hath been left us.  
And although we should grant that St Paul had preached to the Thessalonians, many things which are not written in the holy Scriptures, and exhorted them to keep them, it will therefore not follow, that he did exhort them to keep all those Traditions as necessary to salvation; for there are none who will not confess that St. Paul might have preached and said many things which were not absolutely necessary to salvation, nor faith, but only convenient and helpful; as our Saviour did in his preaching; and although our Saviour should give us charge to remember them all, and keep them, he doth not therefore mean that we should be equally obliged to keep them all, and that we should keep them otherwise, and in another fashion, than he gave them to us, that is, the Articles of faith, as Articles of faith, and necessary to salvation; the Commandments as Commandments, the examples and parables, as such things; essential to faith, as essential; the ceremony and things accidental as such: and it is a very bad consequence, drawn by the Romish Church, that because St Paul exhorteth the Thessalonians to keep the Traditions, he commandeth us all to believe and keep them, as pertaining to faith, and of equal authority with the Scripture; a word not written, and Traditions merely humane, as divine Traditions, and chief all the Traditions of the Romish Church, which are almost without number.  
And mark that in all ages this hath been the malice of heretics, to have recourse to Traditions, when the Scriptures fail them: 
Tertull. de Monog. cap. 2. Joh. 16.12. Bellarm. lib. 5. de verbo Dei.  so Tertullian being become heretical in his Book de Monogania, cap. 2. maintaineth the heresy of Montanus, by those words of our Saviour; I have yet many things to say unto you, but ye cannot bear them now. Which is the passage Bellarmine citeth for Traditions, cap. 5. of his Book of the unwritten Word; and yet it appeareth by the following verse, that our Saviour by those things which they cannot for the present bear, meant the things which are to come; as the prophecies concerning the things which were to fall out, which are to be seen in the Epistles of the Apostles, and in the Revelation of St John, and such like things, and not any doctrines of faith.  
Irenaeus in the second chap. of his third Book, saith, 
Irenaeus cap. 2. lib. 3.  that when any did convince the heretics with Scripture, they began to accuse the Scripture; saying, that the truth could not be found in the Scripture, by those who knew not the Tradition; because it was not given in writing, but only spoken verbally.  
Now this is practised by the Romish Church more than by any sect that hath ever yet been, because seeing Scripture doth fail her to maintain her tyranny and innumerable superstitious policies, she hath invented a word not written, which she calleth Traditions, equalling their authority with the holy Scriptures; and those Traditions are invented and augmented from time to time, according to the will and fancy of the Popes; for some of them have invented the Mass, and some other ceremonies; and one or other of them have now and then added to them, or taken from, augmented or diminished the same; some of them have invented Purgatory, others Indulgences, some the invocation of Saints, others the relics; some the Communion under one kind, and yet to this day their number is not perfect, neither is it yet known to the Romish Church, that which our Saviour preached as necessary to faith and salvation; for as there were new Articles of faith made in the Council of Trent, which was the last general Council amongst them, (as that of justification and original sin;) so do they hope to make yet more in the next Council; as (it may be) of the conception of the Virgin Mary, of predestination with or without merits, or some others.  
Here is another objection those of the Romish Church think to be of great force, and which I myself have often used, disputing against those of the Romish Religion, pretending thereby to prove the necessity of Traditions, and to refer ourselves to the Church; for (say they) who gave you the holy Scripture but the Tradition? and whence know ye the Canonical Books, from those that are not Canonical, but by the determination and tradition of the Church?  
It is true that every particular man receiveth the holy Scripture from the Church he liveth in, whether it be a pure or impure Church; so the Apostles had received from the Priests and Scribes, enemies of Jesus Christ, the books of the old Testament; but in that the Church doth only the office of a Witness and not of a Judge, it only witnesseth that those Books are holy and Canonical, but it judgeth not them to be holy, nor giveth them any authority; and the Tradition of the Church, witnessing those books to be divine and holy, is only a protestation of her subjection to the Scripture, and not an usurpation of her authority, above the written word of God. He who showeth the King to a stranger, is not therefore above the King, nor giveth he any authority to the King: and a Bookseller showing to a buyer the Book of the Statutes of the Kingdom, doth not for that authorize those Statutes: and some man may receive the holy Scriptures from the Church, and afterwards use it to condemn the same Church.  
And as the testimony of innumerable eyes and ears, seeing the lightnings, and hearing the thunder, maketh us say, that it thundereth and lighteneth; so the testimony of innumerable Churches, assuring us that the holy Scriptures are from God, cause us to give an assent to them as divine.  
Where it is to be noted, that as for the Books of the New Testament, we ought to take the testimony of the Churches under the New Testament; so for the Books of the old Testament, we ought to follow the judgement of the Churches of those times, and refer ourselves to their testimony, without making them for that Judges of the controversy. Nor doth it appertain to him who is to be judged by the holy Scripture, and the word of God, to make himself Judge of that word of God; so it is a great impertinency, to infer from this objection, the necessity of Traditions to be of the same virtue with the pure word of God.   

CHAP. VI  
Traditions condemned by the holy Scriptures.  
WE have seen the testimonies of the holy Scripture, and the reasons they of the Romish Church bring to establish the doctrine of Traditions. Now let us see the testimonies of the same Scripture, which the Orthodox and reformed Church allege to condemn those Traditions, and consider which of them are of greatest strength. As for me having maturely considered the passages, I cannot see how their force can be eluded, or rather that men yield not to their clearness.  
The Prophet Moses saith to the people of God, Deut. 12.13. 
Deut. 12.13.  Ye shall do that which I command you before the Lord, neither adding nor diminishing there from: and more clearly in Chap. 12. Ye shall add nothing to the word which I command you, nor take nothing from it: and Solomon in his Proverbs saith, 
Pro. 30.6.  Add thou nothing unto his word, lest he reprove thee, and thou be found a liar. Which being not deniable, but that it is said of the Church, what doth the Scripture thereby, but condemn most clearly the Traditions which are questionless new inventions added to the holy Scripture?  
For my part, after I began to consider attentively the words of the Apostle St Paul on this subject, I could never see how those of the Romish Church, can maintain the doctrine of their Traditions, as pertaining to faith, and equal in authority to the holy Scriptures. 
Gal. 1.8.  Mark I pray you with me those words, Gal. 1.8. If we ourselves, or any Angel from heaven, preach to you any other Gospel than that which hath been preached unto you, let him be accursed. Note these words, Let him be accursed, which are of no small importance, and observe the word besides, Praeterquam quod, (is in the vulgar translation of St Jerome,) which is more fully expressed by the word besides, than by the word otherwise, as it is in some corrupted impressions; and above all, note, that he saith not against, but besides, Praeterquam quod. Now what I pray you are all the traditions of the Romish Church, but doctrine and things besides the Word of God? Besides that which St Paul, and Christ Jesus, and the other Apostles did preach; yea, even contrary; for all doctrine taught as necessary to faith out of the Scripture, is also contrary unto the Scripture, seeing it is against the prohibition, to add to the Word of God; 
Mat. 15.9.  and God condemneth them who teach for doctrine of faith, the doctrine and commandments of men.  
And mark that Christ Jesus in this chap. of St Matthew, did specially condemn the Pharisees, because they transgressed the commandments of God by their traditions: and what I pray you were those traditions? they were not things expressly forbidden in the law of God, but simple additions and willing devotions, without the word of God, and which outwardly smelled of nothing but devotion, purity, and holiness; as to fast three times a week; to wash the cups & the platters, to tithe Mint and anise, to make conscience to heal any sick man on the Sabbath day, to make long prayers, to abstain from certain meats, and that not through a conceit that those things were polluted, but through a willing devotion and humility of spirit, or through a desire to mortify the flesh; but because those things were taught as being of equal authority with the doctrine of faith, that is the cause wherefore they are condemned by the Son of God, as contrary to his holy Word.  
There is no doubt, but by this passage of the Apostle St Paul we cited before, are also condemned all the Traditions of the Romish Church, which are taught and preached to be of equal authority with the holy Scriptures, which truly are besides the Word of God, and the Gospel that was preached by our Saviour and his Disciples; for how cometh it to pass, that they should have preached so many things pertaining to faith and salvation? and never speak any thing of them in any of their Books, nor in the acts of the Apostles, which is the History of the most remarkable actions and Sermons of the Apostles, for more than twenty years; see if there be any thing spoken there of the invocation of Saints, of Indulgencies, Purgatory, prayer for the dead, of the Communion under one kind, or of the rest: and if those and the like things be not in the holy Scriptures, they are besides the Word of God, and consequently, he that preacheth them is accursed and Anathema, and they are not to be received as pertaining to faith.  
And to show that the Traditions which the Church of Rome teacheth as Articles of faith, do not come from Christ Jesus, and his Apostles, nor cannot be said to be Apostolic nor divine, but papal and humane, (to say no worse) there is almost none of them the history of that Church showeth not by what Pope or Bishop they were invented, and at what time they had their beginning: 
Baro. Annal. Eccle. Gualther. Chronol. Durant: de ritib.  see the Authors who handle the same, lest I should be too prolix in this matter, being desirous to lay open another of not much less importance.   

CHAP. VII.  
That we cannot ground our belief upon the Books of the ancient Fathers.  
THose of the Romish Church to authorize their Traditions, which are besides, nay contrary to the Word of God, send us to the Fathers, as to other Judges, to determine our differences, whose doctrine they affirm to be conformable to that which they teach.  
Certainly, I have thought Antiquity in itself to be very venerable and worthy to be respected, especially the Fathers, whose grave and learned Books, deserve praise of all good spirits, principally if their doctrine be conformable to the Word of God, which is the sole infallible rule of all good doctrine.  
And to speak truly, I find that the Fathers of the first ages condemn in a number of places so manifestly the errors and superstitious doctrines of the Romish Church, that I have marvailed oftentimes, how they can have the boldness to allege them in their favour. It is true, that as in the time of St Paul, the mystery of iniquity was already working, so it is not to be marveiled that they being men, some things have now and then insensibly crept into the writings of some of them, which were not altogether so pure, and seem somewhat to incline to superstitions, which by little and little insinuated themselves into the Church.  
But I believe that though all their Books should seem manifestly to contradict the faith of the Reformed Churches, we are not obliged to receive them as our Judges, neither as irreprochable Witnesses; and howsoever I esteem highly of the Authors, yet we cannot ground any Article of faith upon their Writings, but so far as we find them to conform to the Word of God, which is the toucstone of all truth, neither are we bound to have recourse to them any ways.  
For if we were obliged to have recourse to them, and receive them for Judges of our faith, that were to bring our faith and the point of our salvation in an impossibility (at least moral) because all Christians should be obliged to have them, and to have them all, or the most part, (which is not possible, but to the richer sort,) and having them they should be obliged to read them almost all, and that wholly, to the end they might compare one with another, and see if they agree one with another in the same doctrine, and if they be conformable to themselves every where; and so none but those who had great leisure could read them; and being almost all of them either in Latin, or Greek, or other strange tongue, & but few of them in vulgar tongues, what should they do who understand neither Latin nor Greek?  
There would be none then but the richer, and learneder, and those who had no other employment but to read, could be assured of their faith, and so all others should be without faith and knowledge of those things which concern their salvation, and consequently, in a manifest way of perdition by their ignorance. Notwithstanding our Saviour his coming was to teach the poor as well as the rich, the ignorant as the learned, the Merchants and Tradesmen as well as those who are not so much employed.  
Besides, it is impossible to build upon their Writings, any belief of faith; for, as Printing was not in their time, but only two or three hundred years since, those who have written in the Primitive Church, even to our time, since our Saviour (which hath been thirteen or fourteen hundred years) have left us nothing but Manuscripts, which behoved to be transcribed, that they might be dispersed. Now there is no man who will not confess, that the Originals and first Manuscripts written or at least revised and corrected by the Fathers which composed them, have been seen but of a few, and little or nothing of them all is to be found at this time, nor was found when Printing did begin, they being either lost or consumed by fire, or time, or by the Worms, or a multitude of other accidents, which we see doth eat and consume the very stones and Iron.  
Now those first Manuscripts have been copied out by divers Writers, and that from hand to hand, from time to time, to be dispersed and preserved from age to age, and run over Kingdoms: and after a multitude of Transcriptions, passed (by example) since our Saviour's time to us, how many faults, and what alteration have been made in those Books, and in the doctrine of those Fathers? for there is no man almost how able soever, who can brag that he can transcribe a sheet of paper, without committing some one or more faults: how many will there be then in a great Volume, as one of St Augustins, or St Chrysostoms'?  
And as those Clerks or Transcribers, who were called amanuensis, were for the most part mercenary, and did all for money, and profit, living by that trade; it is likely they took not much care, but thought only upon a quick dispatch, that they might gain the more; and when they found any thing that seemed a fault to them, whether it was really so or not, they changed and corrected it according to their mind, and passion; it faring with faults as with balls of snow, which the more they are rolled, grow the bigger; so far was their faults to be lessened by their Writers, thav they were rather augmented and multiplied, the old continuing or rather growing worse, and daily more new ones being made; so that some little time after, it might be said of every Book, that it was (in a manner) no more the same Book, but altogether another, being so much changed and altered.  
And the Romish Church growing in power and authority, when she found any thing in those Books contrary to her doctrine, and the increase of her greatness, or against her designs and intentions, she did condemn the same as falsified and falsely attributed to the Fathers, and correct it after her own mind and fancy; and when Printing was come in use, she made choice of that which was most conformable to her doctrine, or rather moulding and forming it by her agents and supporters to her own mind, caused it so to be printed, suppressing and forbidding other Copies, as spurious and corrupted (said they) by some heretics or malicious people, or falsely attributed to their Authors; and so who can now say in the world certainly, that the writings fathered upon Irenaeus, Cyrillus, Augustin, and other ancient Fathers, are the true and genuine Writings of those Fathers, not falsified or supposed.  
And if it hath been so hard a matter to preserve the holy Scripture, (which is but a little Book in comparison of those others) in its purity through so many ages, when Printing was not in use; What can we say of those great Volumes which were not in so great request, nor so much respected? and where the change and alteration was not of so great importance, to care so much, but where every one took often the authority to change, according to his fancy, and accommodate the Father to his mind, to authorize his belief.  
I think there is no man of good judgement in the world, who seethe not clearly the force and power of this so manifest truth, and that it is impossible to ground any certain belief (such as that of faith ought to be) upon so uncertain grounds. Besides that, though they were most certain, yet being men subject to mistakes and errors, we were not obliged to make their opinions our Judges, if they be not conformable to the Word of God, which is the rule of all truth.  
For which cause I shall not strive in this Book to allege many passages of Fathers, but only show my opinion, grounded upon strong reasons, and upon the virtue of the Scripture; My intention not being to make a great Volume, but only a little Book, of small cost, and little time and pains, both for myself and the Reader.   

CHAP. VIII.  
Concerning the chief point of Controversy, to wit, that St Peter had no primacy in the Church, and that the primacy of the Pope is an unlawful usurpation.  
AS I have ever believed, that the chief and most important point among all the controversies betwixt the Catholic reform and the Romish Church, is that of the Primacy of the Pope, and whether he be Vicar of Christ Jesus on earth, universal and general Bishop over all Christians, and be head and superior of the Catholic Church. So it was the first motive of my conversion, and that which I esteemed to have most need to be well considered and examined, as being the ground of all the Romish belief, which once over-turned, she must of necessity fall to the ground.  
And howsoever there be many other points of great importance, this nevertheless is as the Centre, where all the rest do meet, and the axletree on which they all move, and the foundation that upholdeth them, because that whatsoever point of faith or Scripture is in controversy, those of the Romish Church will have none but the Church for Judge, or (as I have showed) the Pope, saying he is Vicar of Christ Jesus, and head of the universal Church, and consequently sole Judge in matters of faith.  
And being the Pope of Rome pretendeth this authority, only so far as he vaunteth himself to be successor of St Peter, to whom he saith that Christ Jesus hath given this power. I have diligently examined the question, to see what reason and ground the Doctors of the Romish Church have to maintain the same; and howsoever, they reject the Scripture, and will not admit it to be Judge of controversy; they are nevertheless, necessitated to have recourse to it, and receive it for Judge in this point; For the question being of the Pope, he must not be Judge and party, and it would be an insufferable impertinency to go about to prove the Pope by the Pope, and maintain that he is head of the Church, because maintaineth he and affirmeth it; he must then of necessity declare and produce his other titles, and show by what virtue he posseseth this authority; there being no proscription in matter of faith and conscience; for otherwise the Religion of the Gentiles and Idolaters, would have been thought the best, and the doctrine of the Evangelists would never have been planted; for which cause also he laboureth to prove this his Article by the Scripture.  
And to that end we shall first set down the strongest of his reasons, by way of objection; the weakness and nullity of which, I shall show: And although it be sufficient enough for evidencing his power to be unlawful, and usurped, making it appear that his titles are false, and of no force, and that we are not obliged to bring proofs out of the Scriptures, for that which is not a point of our faith, it being sufficient for us, that it is not in the Scripture which we hold for sole rule and Judge.  
As for example, to prove that the Metamorphosis of Ovid, is not an Article of faith, we are not bound to produce a formal and clear passage, the Metamorphosis of Ovid is not a point of faith; or the Fables of Aesop appertain not to faith; but it is sufficient that neither the one nor the other is to be found in Scripture; and so to show that the primacy of the Pope, and of St Peter over the whole Church, and over all Christians, is not a point of faith, it sufficeth that it cannot be proved nor showed out of the holy Scripture, and that all the passages they bring, are insufficient to prove it.  
Nevertheless, we shall deal favourably with our Adversaries in this point, and show the negative out of the Scripture, and demonstrate also from thence (by the grace of God) that our Saviour had never any intention to make St Peter head of the Church, nor leave any Vicar nor successor in his place; and that the Apostles did never believe nor think it, nor the ancient Primitive Church ever held the Pope of Rome for universal Bishop & general head of the Church; and I persuade myself, if one will compare with a judgement void of passion, the reasons which prove this negative with those the Romish Church bring to prove the affirmative, he will questionless judge the first a great deal clearer and stronger than those of the Romish Church.  
It were a thing too tedious, both for the Reader and for the intention of my shortness here to set down all the passages of the holy Scripture they of the Romish Church produce to prove this; but, I take God to witness, I shall produce all the strongest reasons they use, as I promise sincerely and truly in all other points to do.  

Mat. 16.17.  The first objection I shall produce is this, drawn out of Mat. 16.17. Jesus came (saith he) into the coasts of Caesarea and Philippi, and asked his Disciples, saying, whom do men say that I the son of man am; and they said, some say thou art John the Baptist some Elias, and others Jeremias, or one of the Prophets; he saith unto them, but whom say ye that I am, and Simon Peter answered, saying, thou art Christ the Son of the living God; and Jesus answered and said unto him, Blessed art thou Simon Barjona; for flesh and blood hath not revealed this unto thee, but my Father which is in heaven; and I say unto thee, that thou art Peter, and upon this rock I will build my Church, and the gates of hell shall not prevail against it. This is the passage that they esteem of the greatest force and strength, to prove the primacy of St Peter, and of the Pope; as also the infallibility of his doctrine; his primacy, by those words, and upon this rock I will build my Church; and his infallibility by the words following, And the gates of hell shall not prevail against it. Which we shall also by God's grace examine hereafter, and for the solution of the first point.  
We answer first that Christ Jesus by those words, And upon this rock, etc. means not to speak of the person of St Peter, but of the confession of St Peter, which he had done so worthily, in saying that he was the Christ, the Son of the living God; as doth clearly appear by the ensuing words; And the gates of hell shall not prevail against it; for if this was understood of the person of St Peter, who should be called a Rock, Petra, those following words would not be found to be true, seeing since Christ Jesus had said this, the gates of hell did prevail against Peter, for he denied and offended his Master, yielding to the temptation of Satan; but Christ hearing the true and faithful belief of St Peter, said to him, that he was called Peter, and making an allusion to the word Peter, said to him, that upon his confession, which was a most sure rock, he would build his Church, and the gates of hell should never prevail against it; (the truth of the Son of God being eternally to endure and triumph over the power of hell;) I am assured this exposition will seem best and most reasonable to all men of good understanding; and it is confirmed by a great number of ancient Authors; 
Chrysost. Hom. 55. in 16. Matth. Id. Serm. sup. Pent. Aug. tract. 10. in joan.  for so doth St chrysostom understand it in his 55 Homily on the 16 of Matt. Upon this Rock, that is (saith he) upon the faith of his confession. And in his Sermon of the Pentecost, he saith upon this rock, and not upon Peter, for he hath not founded his Church upon men, but upon the faith. And St Augustin in his tenth Treatise on St John; what meaneth that, upon this rock I will build my Church, upon this faith, upon that which was said, Thou art the Christ the Son of the living God.  
We answer, secondly, that although we should grant that our Saviour had founded his Church upon St Peter, and that St Peter was the foundation of the Church, it would not follow thence that he was head and superior; for there is great difference betwixt the foundation and top of an house; betwixt the feet which are as the basis and foundation of the body, and the head that is above and governeth all the rest; nor because St Peter was called the foundation of the Church, can any pretend therefore that he should be the head and governor? for the Apostles and Prophets are also called the foundation of the Church, and of the Saints; Now therefore ye are no more strangers and foreigners, 
Eph. 2.20.  but fellow Citizens with the Saints and household of God, and are built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner stone; that is to say, that the Apostles and Prophets have planted the Church, and laid the first foundation by their doctrine and by their faith (which is the same truth;) nevertheless, none of the Prophets or other Apostles have been therefore esteemed to have had an universal supremacy over the whole Church; and whereof they be called the foundations, it is not meant of the persons, but of their doctrine and faith; for certainly the Church was never founded upon mortal men; It was before St Peter and the Apostles, and did not change its foundations at the coming of St Peter or the other Apostles: And if it had been founded upon their persons, St Peter and the Apostles being dead, the foundation of the Church behoved to have changed, and that much to the worse, there never having been any equal to them since; and we are not grounded upon another foundation than that whereon St Peter was grounded; now he was not founded upon himself but on Christ Jesus, who not only in his doctrine, but also in his proper person is the fundamental and headstone of the corner.  
The second Objection of the Papists which I shall produce for proof of St Peter primacy, shall be drawn from the following words, 
Mat. 16.14.  set down in Mat. 16.14. And I will give thee the keys of the Kingdom of Heaven, and whatsoever thou shalt bind on earth, shall be bound in Heaven, and whatsoever thou shalt lose on earth, shall be loosed in Heaven; The Pope's grounding themselves on those words, have assumed all power over Christians, over Kings, Emperors, and States, to excommunicate, interdict and depose, to crown and create Princes, and to give all their estates in spoil. In a word, they think all they are able to attempt, is lawful to them, as being sufficiently authorised by those words, and that nothing under the heavens is exempt from their jurisdiction, because it is said in that passage, Whatsoever thou shalt bind on earth, shall be bound in heaven. At the first sight this passage we have cited seemeth to be of great strength, to maintain the primacy of St Peter, and his successors, but I will only turn over the leaf, to elude this objection, and show its weakness and insufficiency for this purpose; for I find in Mat. 18.18. that Christ said to all his Disciples and Apostles present, the same words in the plural number, Verily, I say unto you, that whatsoever ye shall bind on earth, 
Mat. 18.18.  shall be bound in heaven, and whatsoever ye shall lose on earth, shall be loosed in heaven. Quaecunque ligaveritis in the plural number, nevertheless, I have never as yet heard nor seen any Author that attributeth this general and universal power over the whole Church, and over all Christians, to any other of the Apostles, by those words; why then to St Petrr more than the rest? seeing the same words were spoken to them by Christ. This might be a sufficient Answer to the objection of the Romish Church.  
But because they use these words yet further to give power to all their Priests to absolve from all sins, even the most secret, and to bind and lose the souls and consciences at their pleasure, I entreat you seriously to consider the occasion of this passage, to see how little reason they have, or rather the great wrong they do in establishing a doctrine of so great importance on these words; for these are the words the Bishops use at the consecration of Priests, imposing their hands, and saying, Receive the holy Spirit, all that ye bind on earth, shall be bound in heaven, and all that ye lose on earth shall be loosed in heaven.  
Jesus preaching to his Disciples of the order that ought to be kept in brotherly correction, saith Mat. 18.16. 
Mat. 18.16.  If thy brother trespass against thee, go and tell him his fault betwixt him and thee alone, if he shall hear thee, thou hast gained thy brother; but if he will not hear thee, take with thee two or three more, that out of the mouth of two or three Witnesses, every word shall be established; and if he shall neglect to hear them, tell it unto the Church; but if he neglect to hear the Church, let him be unto thee as an heathen man and a publican; verily I say unto you, that whatsoever ye bind on earth, shall be bound in heaven, and whatsoever ye shall lose on earth, shall be loosed in heaven. Thence every man may clearly see that our Saviour speaks of the exterior and public sins of our neighbour, which are known, not of secret sins; and to keep the order of charity and not dishonour him, his will is, that when thou shalt know it, thou reprove him secretly between thee and him alone; but if he continue still, take with thee two or three Witnesses to reprove him in their presence, and if for all that he continue in his sin and obstinacy, accuse him to the Congregation and company of the faithful, that he may receive correction; and if he doth not humble and submit himself, let him be excommunicate and thrust out of the Congregation; and thereupon he assureth the Pastors of his Church, in the person of his Disciples, that whatsoever they shall bind or lose on earth (being understood with this order of charity) shall be bound or loosed in heaven; that is, whomsoever they shall bind with the bands and sentence of excommunication, shall be bound in heaven, and the sentence shall be confirmed and ratified in heaven by God; and he whom they shall thrust out of the Church and Congregation, shall be esteemed of us as thrust out in heaven.  
Is there any man in the world that can justly contradict the literal sense of these words? and who seethe not that this hath been out of all doubt the true meaning of the Son of God? To what purpose then do they apply that which was spoken of a particular case, and of exterior and known sins, to all the interior hidden and secret sins of the heart? and to what end do they enlarge the power of the Minister (which is limited in this case) over all manner of persons, subjects, and States? but the ambition to command maketh arrows or rather Charcoal of all wood to defile itself and all its followers.  
See here another objection of the same mettle with the former. Our Saviour Joh. 21.15. saith to St Peter twice; 
Joh. 21.15.  feed my Lambs, and once feed my sheep, and by consequence, he hath established him universal Pastor over all Christians.  
I marvel much that the Doctors of the Romish Church should take pleasure to forge such bad consequences; for I believe they know well enough, that Terminus indefinitus aequivalet particulari non universali, that an indefinite proposition is equivalent to a particular, and not to an universal or general: We might say, that Christ in those words did not recommend all his sheep to Peter, nor give him power over them all; and let us grant notwithstanding, that St Peter had charge to feed all the sheep and lambs of the Lords flock, and commission to preach the Gospel unto them, and feed them with the doctrine of life and salvation. The same Commission and power was also given by Jesus Christ to all the Apostles, 
Mark. i6. 15. Mat. 28.19.  when he said to them in Mark. 16.15. Go ye to all the world, and Preach the Gospel to every creature; and Mat. 28.19. Go and teach all Nations; for so ought the word feed to be understood, namely, to feed with doctrine and to teach; so it is not said that primacy and superiority is attributed to them, but only a Commission and charge given to preach the Gospel every where, and teach all men to believe.  
Further, I answer, that although this passage were understood of the power and authority (it being an indefinite proposition) to wit, my sheep, all the sheep cannot be understood here, but only those which Christ would especially commit to his guard, and put under his government, to wit, the Churches which he was to found and govern.  
A King sending a Nobleman to be Governor of a Province, or City, if perchance he say unto him, go and govern my subjects well; what fool is there in the world will believe, that by these words the King giveth him an ample & unlimited power over all his Kingdom & subjects, and createth him thereby his successor in all his estates after his death; would not he be thought to be hypocondriacally affected, who would make himself believe it? the King understandeth questionless thereby his people and subjects which are in the Province and place where he is sent as Governor, and not those who are in other places.  
If a Bishop send a Priest to govern a Parish or a Church, and say to him, go I recommend my people and my sheep unto you, teach them well, and instruct them faithfully, take great care to feed my flock with good doctrine; ought this Priest therefore to imagine with himself, that all the people in his diocese are subject to him? and that the Bishop giveth him ample power over all his Bishopric, and maketh him his successor by those words? Let him persuade himself as much as he can, as do the Hypocondriaques; but I believe he should find some to speak withal, if he would undertake the exercise of such authority without some other Commission; for by that it is sufficient he believes, that the Bishop recommendeth to his charge the sheep which he hath committed to his guard and leading.  
So it is without sense and reason they imagine to infer by those words, that Christ hath given all power over the Church to St Peter, and established him his Vicar and Successor in his place, but only he commandeth him to preach and declare the Gospel every where, as he did in other places to all the other Apostles, without distinction of Jews or Gentiles, Countries or Estates, but generally in every place where they should be sent. And after this manner doth the Romish Church use the holy Scripture, to prove the Articles of their belief.  
Another objection of the Church of Rome is. Our Saviour commanded St Peter, 
Mat. 17.27.  Mat. 17.27. To take the first fish he could catch, and take a piece of money out of its mouth, and pay the tribute for them two: therefore he made him his successor after his death, and hath given him the Primacy over the whole Church, and over the other Apostles. See here the meaning of this history: some collector or Publican cometh to St Peter, who was with our Saviour, as the first he found (it may be) or perhaps the most ancient and considerable of all, and said unto him, that their Master did pay no tribute to the Prince, St Peter telleth it to Christ, who commandeth him to go to the sea, and the first fish he could catch, to take a piece of money which he should find in his mouth, and pay for him and himself to the publican, to eschew scandals: hereby it appeareth that he maketh him his successor, and vicar after his death, and that he hath the Primacy and superiority over all the other Apostles and Christians.  
Is not this a consequence handsomely deduced by wise men? and nevertheless it is one of the Romish Church. The publicans and collectors (for the Prince) come to a noble man to ask of him some subsidy and tribute, they addressed themselves to the first they met withal, or to some old servant, and tell him that his Master hath not paid the subsidies, the servant goeth and telleth it to his Master, who commandeth him to go to such a place, and take money to pay for him, and himself; which he doth to shun noise and scandal: this servitor ought he here for to presume with himself, that he will succeed to all the goods and estate of his Master, and that thereby pre-eminence is given unto him over all his other companions, and fellow-servants, and should he not show himself altogether ridiculous, who would maintain the same to draw such consequences? and to found one Article of faith and the most important of them all, upon so frivolous conjectures and weak proofs, is to make fools of men: there must be other proofs, and more authentic and clearer declarations, to pretend lawfully the greatest power, and most advantageous succession in the world.  
Take here yet another parcel of the same dough, or rather more frivolous. St Peter (say they) was the first who was called to the Apostleship, therefore Christ made him his Successor, and Vicar; and gave him after his death the superiority over his fellows, and the whole Church.  
St John saith, that Andrew having found Jesus Christ, 
joh. 1.41.  went and told his brother Simon, and brought him to Christ, so that by that means Andrew should be the first of the Apostles, who found the Messiah, and knew Christ; but, put the case it were Peter, and that he was the first chosen of the Apostles, and called to the Apostleship; will it follow thence that Christ Jesus made him his Successor?  
The first soldier that is enrolled in a Company by his Captain, is he for that his Successor after his death? must he have the superiority after his Captain's death over all the rest, without other declaration or title at all? especially the Captain having never declared any thing that way, but provided other ways for the government and leading of his company: there is certainly neither rhyme nor reason for deducing such consequences; so all this serveth only to deceive the simple and weaker spirits; but every man of judgement, seethe well enough their weakness, to believe or give credit thereto.  
Now I protest, they are the strongest arguments the Romish Church produceth out of the holy Scripture, to prove the primacy of St Peter, and consequently that of the Pope; for, there is nothing spoken of the Pope in the holy Scripture, nor doth he pretend any right thereto, but so fare as he termeth himself the Successor of St Peter; and if they be attentively considered as they ought, I persuade myself there is no man in the world, provided he hath any sparks of common reason, who will not judge them too small and weak to prove so important a doctrine, which is the foundation of all the Romish belief, and this certainly is more than sufficient to show that the power of the Pope is usurped, that he hath not the authority he pretendeth over the Church, and that wrongfully he calleth himself the universal Pastor over all Christians, and Vicar of Jesus Christ on earth, he not being able to show or prove his succession and power by any passage of Scripture, which hath any strength or likelihood.  
But I mind not to stay there; (not for any obligation) but for greater satisfaction of those who are desirous of salvation and the truth, I will prove the negative by Scripture, and thereby show that our Saviour had never intention to leave St Peter, nor any other Successor or Vicar in his place, and that the Apostles never acknowledged S. Peter, nor any other for universal Pastor, but Christ; we shall also see hereafter how the Pope of Rome was above three or four hundred years without being acknowledged for general Bishop, and universal Pastor of the Church, which next we shall show how this usurpation was brought into the world, and how it hath been maintained in such an ambitious greatness.   

CHAP. IX.  
Proved from holy Scripture, that Christ had never intention to leave S. Peter or any other Apostle for his Successor, or general Vicar after him.  
ALthough it be sufficient to prove the usurpation of any authority, that no authentic nor credible titles can be produced, so to prove the authority the Pope pretendeth over the Church to be usurped, it is sufficient that he cannot produce any passage of Scripture, which showeth with any appearance, that that authority was given him by Jesus Christ.  
Nevertheless, I shall show the contrary out of the holy Scripture, and evidence clearly by the same, that it was never the intention of Christ Jesus, to leave St Peter nor any other of the Apostles as general Vicar in his place, or superior over the whole Church, assuring the Reader, that if he will be but an indifferent Judge in this point, and examine this with sincerity and without passion, he shall find my reasons stronger for the negative which none is obliged to prove, than those of the Romish Church for the affirmative of the most important article of their belief.  
Our Saviour (saith St Luke) being near the time of his suffering, did advertise his Disciples of his death, telling them that the Son of man should be delivered into the hands of men, 
Luk. 9.49 Mark. 9.33.  and that they should slay him, and put him to death, and that he would rise again the third day after his death. They understood not (say the Evangelists) these words, and that mystery; nevertheless, hearing him speak of his death, they dreamt of a succession and primacy after his death, and fell into dispute among themselves, who should be the greatest among them, and who should command after his death. If Christ Jesus had had any desire to leave any Successor after his death for universal head over them all, and the whole Church, that was a very fit occasion to declare his will. None dare say, that he forgot himself, for the Disciples gave him sufficient occasion to think of it. Moreover, he being the eternal Wisdom, he did remember all things he had to do; neither was there ever in him defect of remembrance, or memory; St Peter was present with the others, if he had a desire to leave a Successor, there is no man in the world who will not think that this was a fair occasion to declare himself there anent, his death being near; or then take some other time to leave a successor to them; and nevertheless, he never spoke so much as one word, neither at that time nor any other, only he reproved and checked greatly their ambition in that; and setting a little child in the midst of them, exhorted them all to submission, and to the contempt of domination, & to imitate the humble thoughts of that little child, which were questionless far from ambition.  
And observe that they did even dispute of that primacy after our Saviour had said to St Peter; Thou art Peter, 
Mat. 16.13.  and upon this rock, etc. and the other words which the Romish Church bring for the primacy of St Peter; and if they understood those words as the Romish Church saith they must be understood, how cometh it to pass, that they disputed yet still among themselves for the primacy? 
Luk. 22.26.  Was not that to oppose themselves to the Lords command? And Christ saith not unto them, why dispute ye for the primacy? do ye not well remember, that I have already given the superiority to Peter? if it was given (as they pretend) this was the answer he behoved to make, but he exhorteth them only to humility, and to the contempt of all primacy. And as they disputed yet another time the night before his death, he said to them, The Kings of the Nations exercise Lordship over them, but it shall not be so amongst you.  
Now seeing Christ hath not left a Successor, neither at that time, nor at any other, it is an evedent sign, that he would not, that it was never his intention, and that it is to conjecture without reason to think the contrary.  
Further, our Saviour being near to his death, yea a few hours before he was taken, he desired (being with all his Disciples together) to sup with them, and celebrate the Passeover; 
joh. 14.4.  after Supper he riseth from the Table, and laying aside his garment, girdeth himself with a linen cloth, putteth water into the Basin himself, and washeth the feet of his Apostles, beginning (it is true) at St Peter (it may be) as one of the ancientest, and being of a lively spirit and a bold, he was questionless one of the most considerable amongst them: nor must we marvel, if our Saviour spoke often to him, and that St Peter speaketh sometimes for all the rest, not by office nor dignity, but (possibly) through confidence of facility in discoursing; (but this by the way) he doth the same to the other Apostles, and washeth their feet; he resumeth his garments, and sitteth down to the Table again, and beginneth a long exhortation to them, as being the last of all, both to bid them farewell, and declare to them his last Will. It is (out of all doubt) at this time that he should speak to them of a Successor, if he have any intention to leave one after him; he exhorteth them by his own example to humility, to purity and patience, to charity and to love one another; he speaketh to them of his deity, and of eternal life, of the persecutions and tortures which he and they were to suffer. In a word, he telleth them a number of things, which may be seen at large in St Joh. chap. 13. but he speaketh not one word to them of a Successor, 
joh. 13.  nor of leaving a Vicar in his place, or an universal head after his death. And is it not a most evident sign, if he have not done it, that he would not do it? for that was his last exhortation before his death, knowing that they should not convene, nor he see them any more together, to speak to them.  
He speaketh indeed of Peter and to him when he spoke of his inconstancy, that he should deny him three times; but he speaketh never a word to him of primacy, or leaving him as his Vicar on earth; he saith often that he is to departed from them, and promiseth he will not leave them Orphans, but that he will send them the holy Spirit to abide eternally with them, to comfort them and teach them in all truth; but he saith not to them, that he will leave them another Master in his place, a general Vicar or head and superior, whom they must obey after him.  
There are none who will not judge, that if he had intention to do it, it should especially have been at this time an occasion, and if he hath not done it here, nor elsewhere, it is an infallible and certain proof, that he will leave no other superior over the Church but himself and the holy Spirit; 
Mat. 28.20.  and he saith that he would remain and stay with them always, even to the end of the world.  
Besides, our Saviour being upon the Cross, recommendeth his Mother to St John, and St John to his Mother; if St Peter should have been his Successor and Vicar after his death, he might even then have spoken something, but neither did he it there, nor before, nor after he was risen, although he was conversant amongst them, and with his Disciples oftentimes, for the space of forty days; is not this then a most manifest and clear proof, that he would leave neither Successor nor general Vicar in his room? and that it is without sense or reason to say he left St Peter. If the testimony of all the men in the world should be found to contradict this same, would it be of greater force and strength than this? The Word of God ought to triumph over all; neither should any thing be opposed to it, and it is blasphemy to attempt it: there needeth no glosses here, for this is clear enough; but either must a man renounce all that is in the holy Scripture, or acknowledge this doctrine and truth; nor could ever I conclude otherwise, having considered it.  
Here you may see (good Reader) by the holy Scripture, that Jesus Christ had never intention to leave any man for Successor and universal Vicar or general head in his place; and that he himself alone would be governor and director for ever, and none other but himself. Therefore it is wrongfully that the Pope of Rome groundeth and maintaineth his authority upon that. Now let us see by the holy Scripture, that the Apostles did never hold Peter for his Successor or universal head of the Church.   

CHAP. X.  
Proved by the holy Spirit, that the Apostles did never acknowledge St Peter for superior, and universal head of the Church.  
IF St Peter hath been instituted by Christ general Pastor of the Church, and Superior over all the Apostles, and Christians, I undoubtedly believe that the other Apostles did know it perfectly; for although Christ should never have declared any thing to them, yet the holy Spirit, who instructed them in all truth, would have taught them this so important a point. So it is that it may be proved, even by the Scripture itself, that the Apostles did never acknowledge this superiority and primacy in Peter; and therefore we may safely conclude, that he never had it.  
I find in the Acts of the Apostles, chap. 15.7. that the first Council of the Church after the death of our Saviour, was holden at Jerusalem, where St James was Bishop and not St Peter, that Paul and Barnabas and others came expressly, that the Apostles and Elders did assemble to confer about something touching Circumcision, and after great debate, Peter (saith Luke) risen up and spoke, and after him Paul and Barnabas, declaring what signs and wonders God had done by them among the Gentiles; and so soon as they had done, St James answered, saying, Men and brethren, harken unto me; Simon hath declared how God, etc. Wherefore my sentence is, that we trouble not them, which among the Gentiles are turned to God, but that we writ unto them, etc.  
Now judge (I pray you) by this passage, if Peter may be thought chief in this so noble and famous action; if there be any of the Apostles, who may be thought superior in this assembly, it is questionless St James, the Council holding in his City and Church. It is true, St Peter speaketh after some dispute, not first (as is pretended) for they had already disputed and spoken, but St James pronounceth sentence in this assembly, and as Judge, and of most authority in the Council (it being done in his Church) he imposeth silence to speak and pronounce the sentence, as is the custom of the Judges, and saith, Wherefore my sentence is, or now I Judge, Ego autem Judico, as St Jeroms translation hath it: which questionless he did, not as superior to all, but as Bishop of the place where the assembly was holden, and to whom for that respect, the first place and greatest authority was due; as there is no Bishop in the world, that giveth not place to another in his own Church, and within the bounds of his Jurisdiction.  
But if Peter had had the primacy, he would have pronounced the sentence as Judge and as Master and superior over them all, and it was his to say, Ego Judico: I marvel also that St James speaking to him (if he thought him Vicar of Christ) said not our Master Simon, or the universal Vicar and Pastor, or gave him not some great title, such as is now given to the Pope, it being a great oversight to omit it; but he saith only, Simon hath told; if Simon was his superior and universal head of the Church, St James was greatly to be blamed in this point, for some irreverence or little respect; but knowing that there was but equality among them, he useth him as his equal, keeping only the authority and dignity of his own Sea.  
It is said in the Acts, chap. 11.1. that St Peter having converted and baptised Cornelius the Centurion, and all those men who were Gentiles, he came up again to Jerusalem, and being there they who were of the Circumcision, (that is, the converted Jews) would have reproved him, and contended with him, saying, Why goest thou into men uncircumcised, and didst eat with them; Peter beginneth and declareth all the matter unto them in order, and justifieth the action; if St Peter was head of the Church, and general Pastor of all Christians, and of all the world, I marvel first how they had the boldness to reprove him for preaching to the Gentiles, whose Pastor he was as well as of the Jews; and I admire also that St Peter seemeth to excuse himself before them upon a particular revelation and commission, and did not rather tell them, that being universal Pastor, he had power over all souls, and it belonged to him to preach the Gospel to every creature, not only to the Jews but also to the Gentiles: certainly he did not acknowledge as yet that general power and universal primacy in himself, nor yet did Christians acknowledge it in him; for out of all question they would have spoken otherwise to him, and he would also have answered in other terms, especially if he had thought to have had that infallibility which the Pope of Rome vindicateth to himself; which he saith he hath gotten by the succession, and in the person of St Peter.  
Moreover, the Apostles sent Peter and John to preach in Samaria; would the Pope now adays receive any such commission, 
Acts 8.  and go preach to the Indians, or in Russia, by Commission from some other Bishops in France or Italy?  
Further, St Paul saith, 
Gal. 2.16.  that the preaching of the Gospel of the Uncircumcision was committed to him, as that of the Circumcision to St Peter, and when James, Cephas, and John, who seemed to be pillars, perceived the grace (saith he) that was given unto me (they gave to me and Barnabas the right hand of fellowship) that is, they received me for companion, that we should go unto the brethren, and they unto the Circumcision.  
Here (if you please) you may observe that he attributeth no more to Peter, than to John and James, but calleth them all three, Pillars, and nameth not Peter but James first; which shown that he acknowledged no superiority amongst them above the rest; and saith further, that the right hand of association was given him (that is, they received him for companion) to go and preach to the Gentiles as they to the Jews. Is there any Bishop in the world who dare write himself companion to the Pope? and the charge to preach to the Gentiles, was it not the most honourable and greatest and most fit to the universal Pastor of the world? which if St Peter had been, it was to him rather than to St Paul, to whom it did belong; it being also said, that he hath been Bishop of the chief City of all the Gentiles, although there be no proof or likelihood of it fit in the Scripture; but of this hereafter.  

Gal. 2.11.  And a little after in the same chap. When Peter (saith he) was come to Antioch, I withstood him to the face, because he was to be blamed; for before that certain came from James, he did eat with the Gentiles, but when they were come, he withdrew and separated himself, fearing them which were of the Circumcision, and the other Jews dissembled likewise with him, in so much, that Barnabas also was carried away with their dissimulation. But when I saw that they walked not uprightly, according to the truth of the Gospel, I said unto Peter before them all, If thou being a jew, live also after the manner of the Gentiles, and not as do the Jews, why compelest thou the Gentiles to live as do the jews?  
Here you see how Paul saith that he withstood Peter to his face; because he was to be blamed; yea and reproved him sharply for his dissimulation and evil example; if Paul had acknowledged Peter for his superior and head over all Christians, it is out of all doubt a great fault in Paul to resist his superior to his face, and so to write; and if he did acknowledge in him that infallibility whereof the Pope braggeth, how saith he, that he was to be blamed and faulty? there can be no other thing answered to this, but that Paul did not acknowledge any superiority or infallibility in Saint Peter; otherwise there is none of good judgement in the world, who would not think Paul guilty of a fault and crime of contempt: and yet no man, even to this day, nor any Pope durst ever condemn this fault in Paul; and did also he only acknowledge Peter as his equal and fellow-Apostle, whom he was bold to reprove, and I believe that every man who is not interessed, and is void of passion, will judge with me by those passages of Scripture, and with the orthodox belief, that the Apostles did never acknowledge this superiority and Primacy in Peter, and that it is in vain to the Pope to vindicate the same to himself, Peter having never had it.  
Finally, if Saint Peter himself did think he had this universal authority over all the Apostles, and all Christians, and all the Churches of the world, I marvel he never made it appear, nor used it at any time, and that there is nothing spoken of it in the Acts of the Apostles, which are the history of the Apostles for more than 20 years; I marvel also that he did not address some Epistles to all the Christians in the world, but contented himself to write only to some Jews who were dispersed by the persecution of Saint Steven; and I marvel yet most of all, he did not put some titles before his Epistles, to make known his Primacy; he doth not write Peter Bishop of Bishops, or universal Pastor of the Church, or great Vicar of Christ on earth, 
1. Pet. 1.  nor any such thing, but only Peter an Apostle of Jesus Christ, to the strangers which are scattered in Pontus, Galatia, Cappadocia, Asia and Bythinia: there is not so much as one word in both those Epistles that favoureth of his Supremacy, his words are not the words of a Master, nor of a Superior or Sovereign: doth a Sovereign ever write long letters to his subjects? and never speak to them as a Sovereign, how humble soever he be without using any word of Lord and Master, or giving any commandment.  
It appeareth then hereby, and by that which we spoke before, that the Apostles did never acknowledge this Primacy of Saint Peter; nor did he ever acknowledge it himself: and I believe, I have sufficiently proved this by Scripture, to be judged by any man of judgement that those arguments of Scripture to prove this negative, (to wit that Saint Peter had no Primacy) are beyond all comparison stronger than those which the Romish Church doth produce to prove the affirmative of this Doctrine, (to wit, that Saint Peter was Head of the Church.)  
I know that the Doctors of the Romish Church want not explications in their favour upon those passages, whether found out by them, or some of the ancients; for there is no error that may not find some colourable pretext; but we shall give sufficient answers thereto in the next chapter, and I protest I never found satisfaction, nor I believe shall any man of sound judgement find satisfaction therein; for this truth is too clear and evident to be contradicted.  
Now let us see if the Bishop of Rome, who calleth himself Successor of Saint Peter, was acknowledged by the primitive Church, and those first ages to have had this Primacy, and universal superiority over the whole Church.   

CHAP. XI.  
That although Saint Peter had had the preeminence, the Pope hath no right to challenge it to himself, and that the Primitive Church never acknowledged this universal Superiority in the Bishop of Rome.  
THe first question to be cleared here, should be whether Saint Peter were ever Bishop of Rome, or if he ever was at Rome; for the Pope of Rome pretendeth only his Primacy by succeeding Saint Peter in the Sea of Rome, to which, saith he, is annexed the general chair and universal power over all christians.  
If any truth may be drawn from the Scripture in this point, it is out of all doubt more probable, yea and more certain, that he was never Bishop, nay that he was never there, then otherwise: for it was a strange and hard thing to believe, that he was there and founded that Church, established there his Sea and chair, which the Pope esteemeth the first in the world, it being not so much as once mentioned in the holy Scripture, as well as that of Antioch, where Peter is said to have been, nor did Paul being a● Rome ever speak of Peter, who should have been there at the same time he was: and often recommending the faithful, saith nothing of the chief amongst them, (to wit Peter:) Moreover writing from Corinth to the Romans, whom he had taught, he saluteth a multitude of Saints and christians at Rome, naming them particularly, but greeteth not Saint Peter at all, who should have been Superior and Master to Paul and all the faithful: so from the reading and consideration of the holy Scripture, a strong proof may be drawn to prove, that Saint Peter was never Bishop of Rome, nor ever was at Rome.  
But I think not the question of so great importance, as to detain longer the eyes and minds of the Reader thereupon; for though we grant that he was both at Rome, and was Bishop at Rome; it can give no superiority to the Pope of Rome (Saint Peter having never had it as you have sufficiently heard) and although he had had, it is not an infallible consequence to make an article of faith that the Bishop or Pope of Rome should have it also.  
Moses was established by God in the office of Priest, Lawgiver and Prince in Israel, but he left no Successor in that office and dignity, for God did not command it: Saint john the Baptist also had no Successor in his office; nor the Apostles in their Apostleship: although then we should grant that Saint Peter was general Pastor and Head of the Church, why should we give him a Successor in that charge, seeing God hath given no such command in his word.  
And when Saint Peter writeth to the Christians, he doth not command them to acknowledge the Bishop of Rome for his Successor after his death: was there ever any Kingdom or Sovereignty, temporal or spiritual in the world, established without there were some Laws, made about the Succession or form of Election? here appeareth no such thing, nor any declaration of the will of God upon this subject: wherefore then doth the Pope claim this without the word of God, and make it an article of faith.  
Further if Peter was established universal Head of the christian Church, it was then when the Church was small, and the charge was easy, but it being now grown great, and christians spread over all the world, what shoulders are strong enough to support such a burden?  
Now if after the death of Saint Peter there behoved a Successor and Head of the universal Church to be chosen, let all men who have but the least spark of judgement, judge if that office ought not to appertain either to James or John, whom Paul to the Galathians calleth the pillars of the Church, who lived a long time after Saint Peter or to some other of the Apostles, rather than to defer it to Linus Saint Paul's disciple, of whom nothing is extant but his name, or to Clement, of whom they produce only some writings, which because they contain too ridiculous things to be believed, are rejected as Apocrypha; or to Cletus or Anacletus, for it is uncertain to which of those thice.  
Or at least they ought to have honoured those excellent Apostles, so fare as to call them and ask their advice, for the choosing an Head of the Catholic Church: who will believe that even in the time of the Apostles, a small number of christians at Rome, some of them converted Jews, some Gentiles, should have had the credit to give a Head and Pope to the Catholic Church, merely of their own authority, without communicating with the Apostles? or other Christians of Ephesus, Corinth, Jerusalem, Asia, and the rest, who were beyond comparison in greater number, and more considerable than themselves? being converted before them and auncienter Christians; many of them having seen and heard the Son of God preach, and been his Disciples.  
Where is that word of God which giveth this power to the City of Rome, (which besides the person of the Emperor, who at that time did live there ruling in all cruelty and wickedness, had nothing more considerable than those of other Cities,) to give a chief Priest, a Prelate and a Superior to all the Apostles then living, and to all the Bishops, whereof many were Disciples of Jesus Christ, and his Apostles, and to all Christians dispersed in many provinces and kingdoms? he must be very blind who will persuade himself of such a thing without the word of God, or some other authentic privilege for it out of the Gospel, the Acts of the Apostles, their Epistles, or some other books worthy of belief.  
But if Peter was at Rome and was Bishop, (which is not likely) he that succeeded him might succeed in the office and dignity of Bishop, but not in that of Apostle, which was personal, neither in the charge of universal Bishop and Head of the Church, which Peter never had.  
Nor do we find the first three or four hundred years and more after the death of our Saviour, that any Bishop or other writer did ever give to the Bishop of Rome the title of universal Bishop, of general head and Superior, or any such thing, nor that ever any of the Romish Bishops durst lay claim to it.  
We find indeed that many Bishops from divers places did write to them concerning sundry points of Religion, not as referring the determination to them, but to ask their advice, not as from Judges, but as from Doctors and fellow-Bishops, who having their chair in the chief City of the world, might justly be esteemed men of capacity and merit: so we see they are content in their Epistles to call them fellow-Bishops, or brethren and companions; never Superiors, nor Masters, nor universal Bishops or Pastors, or any such thing.  
It would be too tedious to set down all the Epistles which bear these titles, and although I should cite them, yet would some men affirm, I had left out those in which the title of universal head is found.  
But for an irreprehensible proof of this before any reasonable man, let them but read the lives of the Popes written by Popish authors, especially by one Du Chesne, a modern writer, who doth not forget nor omit any thing to prove the Primacy and power of the Popes of Rome; there ye may see in the life of every Pope, the name and subject of all those who writ to him, and whereof any knowledge could be had; and this man thinketh to draw great advantage for the Primacy of the Bishop of Rome, from the multitude of letters written to him from so many places, which was only done for the reason alleged before: but not so much as one word is there to be seen of Superior or universal head of the Church, or any such like thing, but only of fellow-Bishop, brother, companion, coequal, or some such thing, which shown no Superiority or Primacy, but only equality: as for the word Pope, which is as to say Father, or (if ye will) Father of fathers, Pater patrum; it was a name common in ancient time to all Bishops: and when they called him Bishop, that was neither universal, nor yet of Rome nor Roman (but very seldom) but only Bishop of the City of Rome; to show, that in those times his Jurisdiction extended not without the walls and suburbs of the City of Rome. Whence it may be observed, that in much probability, the Bishops yet of those times were no more than the Pastors of parishes, as it is certain they were at the first institution, there being not yet at that time speech of diocese, nor of Pastor that had authority over many Pastors or Churches; and the number of Christians being but small every where, one Pastor did serve and was sufficient for the greatest Cities, who was called Bishop, using the aid and assistance in his charge of the Presbyters, (that is to say) Elders; and out of the number of the Elders was ordinarily chosen the Bishop, which is to say, Intendent or overseer of the flock, (but this by the way.)  
Now to return to the Bishop of Rome: it is true, that some times they were transported with flattery, or by way of civility and compliment to give him some titles and Epithets of praise, savouring more of flattery than truth, extolling either his learning or holiness beyond all christian modesty and appearance of truth: but by a special providence of God, who would conserve this pure doctrine for his elect, or because that was too great a prejudice for them, they were never induced to give him any title, which might any way show that Primacy or general superiority, and that without any contradiction of the whole Romish Church, to the time of Sylvester, which is about 300. years, and a long time also after him.  
Which if the Bishop of Rome had had, or thought to have had, it was highly to wrong him in writing to him, and not giving him those titles of honour which were due unto him: Nor was it a good way to obtain satisfaction in that which they asked, to refuse him those qualities of superiority his subjects did owe him, especially in so teetling and important a thing. Is there any Prince in the world, that would not have reason to be offended, if one of his vassals writing to him should call him comrade and companion, writing nothing in his letter to show his submission, and the dependence he hath on his Lord; and yet in those first ages, we read not of any Pope that was offended with any Bishops who writ to them, for calling them brother, fellow Bishop, or companion, or for denying him the title of Universal Head.  
This therefore is a manifest proof that no Bishops did believe the Pope of Rome to be universal head of the Church, and that the Bishops of Rome did not think it of themselves: if this consequence be not reasonable, I know not what may be thought reasonable in the world; Judge thou indifferent Reader, with a spirit of sincerity, and void of passion.  
They of the Romish Church, it may be, will produce against all that we have clearly alleged and proved from the Scriptures or otherwise, a number of passages, out of some Fathers, men of the first ages (for since Sylvester that the greatness of the Bishop of Rome did begin, we must not marvel for the reasons alleged) which seem to give the Primacy to St. Peter, and the Bishop of Rome; but the answer is brief in this and other points; if they produce ten seeming testimonies for them, I shall produce a dozen to the contrary, taken out of the same Fathers, a great deal stronger, clearer, and of greater force than others.  
But not to stay any longer upon their needless things; let them show us the true manuscripts, written by those ancient Fathers, and we will take the pains to read them, and examine their opinions; although nothing ought to be opposed to the holy Scriptures.  
But to allege us books written eight or nine hundred years after the Autographs, and written or printed after a thousand copies, and under the highest power of the Church of Rome, there is no reason we should trouble our brains with them, and also those books, being laid together, can in nothing equal nor come near the authority of the holy Scriptures, which are avowed and acknowledged of all men, and speak most clearly and manifestly in this point.  
And so for the Fathers in this and other matters, because I will say no other thing than that which I have said in the seventh Chapter of this book, I entreat the Reader to see it there.  
But how cometh it to pass, that the Pope of Rome hath possessed himself of so great an authority, and maintaineth the same in so high a degree for so many ages.   

CHAP. XII.  
In what manner and at what time the Bishop of Rome usurped the Primacy.  
THose who will read and consider attentively the History of the Christian Church, especially the life and history of the Popes, written by Popish Authors themselves, will clearly see that the first 300. years after the death of our Saviour, to the time of Pope Sylvester, the Bishop of Rome did pretend no authority over the Bishops, nor did any give him the title of Universal Head and Bishop in any of the Epistles, which were written unto him: the Bishop and Church of Rome afflicted with the persecutions and tyrannies of the Emperors, employing their thoughts rather for the conservation of the faith, in the practice of humility and patience, than in ambition and usurpation of any authority which belongeth no ways unto them.  
But as honours change manners, and seldom to the better, Constantine the Emperor having been baptised by Sylvester then Bishop of Rome, and made the first Christian Emperor by an excessive zeal of devotion (to the great prejudice since of all Christendom) transferred his Court to Constantinople, leaving the City of Rome to Sylvester, with a donation of many Lands, Lordships, and rents; so by that gift the Bishop of Rome became the richest and greatest Lord and most considerable, without comparison of all the Bishops of the Christian Church; it being known through the world, that the sole Emperor and Monarch of the world, had left him his imperial City, and enriched and gratified him with so great wealth and honour for him and his successors the Bishops of Rome; and howsoever this good Bishop did see himself possessed of all this wealth, yet did he never usurp any primacy nor title of head and superior over other Bishops or Christians himself, nor his successors for two hundred years after his death.  
It is true, that being made the richest, potentest, and most considerable amongst all the Bishops, many began to honour him more, and write to him with greater respect (which ever followeth riches and greatness) and being thus eminent among all Christians, if there were any Bishop who was persecuted by other Bishops, or excommunicated by his Patriarch or Metropolitan, or by any Council, either justly or unjustly, he went presently to Rome, addressing himself to the Bishop, as the richest of them all, to assist him, and the most powerful and of greatest authority, to protect him against his adversaries: and as necessity and extremity pass often all the limits of truth, many amongst them to captivate his good will and favour, strove to give him as great titles as their industry could suggest; and although they who gave them, and they to whom they were given, knew sufficiently that it was wrongfully and without reason, or the Word of God; nevertheless, the extremity and necessity of the one made them submit even in that point, depriving themselves of somethings which justly belonged to them to give them to the Bishop, from whom they expected assistance; and the vanity which did creep in and diffuse itself in the hearts, made many Popes receive those titles without contradiction (at least apparent) or opposition that was capable to hinder the progress.  
In Sylvester his time indeed, it did clearly appear that the greatness and authority of the Bishop of Rome did grow and increase mightily; Nevertheless, the title of general Pastor or universal head of Bishops, or Vicar of Christ Jesus on earth was not yet in use, nor was it given or usurped by any: and the first Bishop of Rome in whose time the title of universal Bishop began to be spoken of, was Gregory, who lived above an hundred and fifty years after Sylvester, between the fifth and sixth age; I call them and others, Saints, after the manner of the Romish Church, that it may the better be known of whom I speak, I having no purpose here to question their holiness, seeing also the Apostle calleth all Christians Saints; and although it is apparent, that the purity of the Church was already much changed under this Pope, yet he had modesty enough, pertinently to refuse this title which was offered him, and to reprove and blame the same severely in the Bishop of Constantinople, who challenged and usurped that which hitherto had been attempted by none other. And however, my resolution be not to overcharge this Treatise with passages of Fathers, I hope notwithstanding that it shall not be amiss to set down St Gregory's own words on this subject, which even those of the Romish Church confess to be true and not Apocrypha, and show so near as I can the sum of the History.  
There was at that time in Constantinople a Bishop named john, a man exceeding ambitious, desiring to extend the limits of his Diocese as far as was those of the Empire, and usurp the title of universal Bishop over the whole Church; even as the Emperor who had his residence in that City, was general and universal Monarch of the world; a title which before him no Bishop durst usurp; which Gregory Bishop of Rome seeing and considering how great consequence & prejudice it was to his See, and all other Bishops, he as the most potent and remarkable among them (for the causes I have already set down) opposeth stoutly, labouring violently to repel the boldness and temereity of this usurper, 
Greg. l. 4. Epist. 76.  without complaining therefore that John had therein encroached upon any privilege appertaining to him, and all the Bishops of Rome; but he courageously maintaineth that title to be profane, sacrilegious, and a presage of the coming of Antichrist; 
Idem. l. 4. Epist. 78.  see the 76 Epistle 4 Book.  
And in the 78 Epistle of the same Book, It is (saith he) a thing too hard to endure, that our brother and fellow-Bishop should be alone called Bishop in contempt of all the rest; and what other thing doth his arrogance portend, but that the time of Antichrist approacheth already, in so far as he imitateth him, who disdaining the company of Angels, assayed to ascend to the top of singularity.  
In the 80 Epistle of the same Book, he saith, 
Idem. l. 4. Epist. 80.  None of my predecessors would use this profane word, because if one will call himself universal Patriarch: the name of Patriarch is stolen from others; but far be it from a Christian soul, that any should falsely ascribe to himself, that whereby he diminisheth any thing from the honour of the brethren; to consent to that unjust speech, is no other thing than to fall from the faith; one thing we own to the unity of faith, and another thing to suppress pride; and I say boldly, that he who calleth himself Pastor universal, or desireth so to be called, surpasseth the Antichrist in pride, because by pride he exalteth himself above others.  

Idem. l. 6: Epist. 188.  In his 188 Epistle of the sixth Book, see his words; I have said that he could not have peace with us, if he corrected not the vanity of that superstitious and ambitious word, which hath been invented by the first Apostate; and to speak nothing of the injury done to your honour if a Bishop be called universal, that universal once falling, the universal Church must also fall down.  
Thus much saith St Gregory of the arrogance of John, Patriarch of Constantinople, 
Idem. l. 1. Epist. 30.  who would appropriate this title to himself; he blameth his insolence, and applieth not to himself that which he denieth to him; but rather refuseth it being offered in those words in the thirtieth Epistle of his seventh Book; Behold, (saith he in the Preface of the Epistle) ye have sent unto me (I having forbidden it) ye have wrote a word full of ambition, calling me universal Pope, which I entreat you ye would use no more, for it is taken from you which is given to any other more than reason requireth. As for me I account it no honour to see the honour of my brethren diminished; for my honour is the honour of the universal Church, and the solid authority of my brethren. Now if your sanctity call me the Pope universal, you deny yourself to be such in calling me universal.  
And thus much St Gregory in those places for the condemning of that title as well in his own person as in John, who would not for all submit thereto, but persisted still in his presumption, nor would his successor after him for any entreaty part with any thing.  
Judge by those testimonies if in those times the Bishop of Rome was thought or did think himself general Pastor and Head of the Church, his power and authority being already very great, but not yet come to the presumption of usurping that dignity and primacy; for that seemed to be an usurpation of such consequence and prejudice to all other Bishops, that he durst not attempt it publicly for fear of a general opposition from all other Bishops, who might also have interposed the authority of the Emperor.  
And howsoever, the Bishop of Rome at that time did show a great inclination to their primacy for perfecting of their greatness, yet did they never dare to ascribe the same to themselves before it was given them by the wicked and perfidious Emperor Phocas, who having overcome and taken Maurice, succeeded in his place; and because he was freely and without any contradiction crowned at Rome, in recompense would oblige the Romans, and ordained that the Church of Rome should thereafter be chief of all the Churches, and that Boniface the third than Pope should be universal Bishop, and so was the controversy determined by the power and authority of the Emperor.  
If after all this, the title of head universal and general Bishop ought to be thought of divine right, and of divine and Apostolic institution given to the Bishop of Rome, I have done; believing that the gift and declaration of a wicked Emperor, maketh not the Institution divine.  
Thus you may perceive (friendly Reader) that Christ never gave it to St Peter, and that the Apostles never believed any such thing, nor did St Peter himself ever imagine to have it or make use of it. Ye see how almost six hundred years were finished (which questionless is a long time) after the death of our Saviour, before either the Bishop of Rome was esteemed or did esteem himself general Bishop and Superior over the whole Church; and now to say that it is the institution of Jesus Christ, is it not to think men fools? and believe they are geese void of all sense and reason, not to perceive the imposture? Nor is there any but simple and weak wits will believe it in the Romish Church; and if it be any Article of faith (as the Pope & his adherents preach, and as the Council of Trent declareth) there is none by that reason in the Romish Church, but weak judgements, who are in the paths of salvation.   

CHAP. XIII.  
How the Bishop of Rome hath and doth labour to maintain his usurped Primacy, and after what manner the Pope is elected at this present.  
I Know the Cardinal Baronius, a man otherwise learned, and of great authority in the Church of Rome, in his Ecclesiastical History hath endeavoured, above all things, to show the primacy of the Bishop of Rome, as being the principal end and cause of all his painful labours; but I protest that he saith nothing contrary to all I have spoken here of the History of the Popes, except only that he striveth to draw more advantageous consequences for the Bishop of Rome, but with what sincerity and ground, the indifferent Reader may judge.  
And because he showeth (that which I have granted) that Letters were written from divers places, and from many Churches to the Bishop of Rome since St Peter's death, either to have his advice in matter of faith, or clearing of some doubts in Religion, or composing of some differences risen amongst the Bishops, as to one of their fellow-Bishops and brethren, who had great authority amongst them, as being the Bishop of the Metropolis of the world, where the Emperor did reside; he concludeth every where the primacy; but with very bad consequences; as do many more of his fellows, who taking pay of the Romish Church, either for fear to lose the Benefices they have, or in hope to obtain better and greater, do all that lieth in their power to extol the same, dissembling often those errors they perceive, and labouring to cloak and excuse that which they cannot deny.  
Certainly, there is no man who reading the Cardinal Baronius with a mind void of passion, will not clearly perceive that he proceedeth after that manner; and indeed, according to the policy and wisdom of this world (which is nevertheless foolishness before God) he could not do otherwise; for he was wise enough to see and foresee, if he wrote otherwise than in the favour of his Holiness and the Romish Church, he could never have aspired to the Cardinalship which he obtained thereby, nor to the honours and gratifications the Pope imparted to him thereafter, for having maintained so advantageously his authority and pretended rights.  
Now to return to my purpose, the Bishop of Rome having once obtained the title of universal Bishop and general Pastor of the Church, by the donation and investure of the Emperor, he being already in possession of great authority and abundance of great riches, it was not hard for him to maintain and conserve it in despite of all oppositions that were raised from time to time by Bishops who had not so much riches and authority as he, nor a bacl strong enough to contest it against him, and make him quit the title, but rather hath laboured to exalt himself more and more, taking occasion from the weakness and necessity, or the simplicity and devotion of Princes to augment his authority and estate.  
And he who by the means and beneficence of the Emperors was invested in the possession of his greatness, primacy, and riches, risen in a small time to that point, as to strive to depose them from their thrones, and usurp the right of creating and crowning them, make them kiss and adore his feet, nay even to set his feet upon their neck; abusing those words of the Psal. 91.13. Thou shalt walk upon the Asp & Basilisque, 
Psal. 91.13.  and the Lion and the Dragon shalt thou tread underfoot; as did Alexander the third to the Emperor Frederick Barberousse; and his son Henry the sixth (saith Baronius) being brought to the feet of Pope Innocent the third, there to receive the Imperial Crown upon his knees, and it being set upon his head as he was on his knees before the Pope who was on a throne, he beat it off with his foot, saying to him with an unsupportable arrogancy, Know that as I have had the power to set the Crown on thy head, so have I to take it from thee, and deprive thee thereof at my pleasure. But they took their time and opportunity of the infirmity and misery of those afflicted Princes, to exercise upon them the usurpation of their Empire.  
And no man of understanding will peruse the History, but he may see, that as the Emperors had invested the Bishops of Rome in the title and quality of Head of the Church, so for a long time after, they retained the authority to create and install them in their See, and depose and turn them out; neither was any admitted on received, but by consent of the Emperor: And if in the absence and distance of the Emperor, the Romans at any time meddled themselves with the choosing of the Pope, they sent continually to the Emperor to have his consent; which sometimes he gave and other times refused.  
And because time altereth and changeth all things; that which sometime before was done by all the Roman people with the aforesaid conditions, became by little and little to be reduced to the Clergy alone, which as the Pope grew greater and richer, did also augment their revenues and power, gathering the crumbs from a Table so excessively furnished as was that of the Pope; and so the consent of the Emperor began by little & little to be neglected, but principally then when the Emperors were far distant, and taken up in other places with wars and troubles, and had neither means nor power to oppose or contradict that Election; And when they did oppose themselves, it had often divers successes, and occasioned many sad Histories, and lamentable Tragedies.  
But in the end, the power and riches of the Emperor diminishing by their dissolute life, and the revolting of Princes their subjects, and the Church of Rome growing continually in riches and wealth, through the too simple devotion and liberality of many Princes, the whole power of the Election of the Pope came to the Cardinals, who in the beginning were the chiefest and richest among the Clergy of the City of Rome, and now are chosen out of divers Nations, but more of Italy than of all the rest of the world together; all of them bearing title of some Church in the City of Rome; and by them alone at this present is the Pope chosen; but with all the corruptions and abominations which can be imagined in the Election of a Potentate.  
For when it is in question to make a new Pope, there is no passion that is not set on work, there is no indirect means left unassayed, no simony that is not committed. The Pope being dead, all is in disorder and confusion in the City of Rome; every vice and crime is committed there without punishment or inquiry, all revenge practised; the Officers made by the defunct Pope having no more power: there is sixteen or seventeen days allotted to the Cardinals, to convene and enter into the Conclave, which is a place furnished with Chambers and little rooms, fitted for the Election.  
Those who pretend to be Pope, make commonly many fair promises to obtain the voices of the Electors; to some they promise their Palaces, to others, Offices and Benefices; to some the advancement of their kindred: in a word, all they can imagine profitable to themselves. The Cardinal's Nephews of the defunct Popes, as the richest and most potent of the Romish Church, being enriched and made great by the favour and power of their Uncles, have each of them their factions and Cabals apart, composed of those who are engaged to them, by benefits and courtesies received and pretended, or in favour of the Cardinal's cap, or some other gratifications, given them by the Popes their Uncles, not speaking of their alliances and other considerations of nearness they have among them.  
After that, is the faction of Princes, of the Emperor, the King of France, Spain, and Poland, of the Princes and Reipublicks of Italy, who by their Ambassadors and Pensioners, labour all of them to have a Pope that favoureth the greatness of their estates.  
Last of all, is the Faction which they call of spirituals, which are they that endeavour to choose for Pope, him whom according to their conscience they think most proper and fit, and whom they believe will be most profitable for the Church. But this number is commonly very small; and in the Election of Pope Vrban the eighth, who at this present holdeth the chair of the Bishop of Rome of fifty-three Cardinals, who were present in the Conclave for the Election, a Gentleman of the Romish Church at that time residing at Rome, who hath faithfully written the History which is publicly to be seen in the Book of the Empires and States of the world, saith that there were but three in all of the spiritual faction, which aimed only at the Election of the best, without considering the Interest of France or Spain, or any particular benefit or utility.  
And also after the same or a worse manner, have all the modern Elections been which I have read; as ye may see more amply in the Books that are written thereof, so common in the world as they need not be specified by me.  
Now as the faction of those good and spiritual men, who aim only to choose the best and most proper, is questionless ever the least and weakest; and as the worldly factions are ever the greatest and strongest, it is needless to ask what doth ordinarily follow; and it is a marvel, if a good and impartial and not factious be chosen for Pope; I speak even according to the belief of the Romish Church.  
They speak indeed a little of the holy Spirit, and invoke his assistance, but that is only with their lips and for ceremony, (the holy Spirit shunning such corrupt company, that is so little disposed to receive his motions) thence cometh it, that they are sometimes months, years, yea, ten, twenty, thirty, or forty years, they cannot nor will not agree; and some of them make one Pope, others another; this Pope creating his Cardinals and Bishops, and the other his; with what disorder and scandal to all Christians, I leave you to judge; the Earth oftentimes bleeding at their execrations.  
And I may truly say that almost all the Popes are created by simony; for all the Princes well knowing by many experiences that the Election of the Pope's is seldom according to the laws of conscience, but by corruption and favour; they are obliged to entertain, expressly for that end, Pensioners amongst the Cardinals, to whom they give yearly Pensions, or some fat Benefices of their disposition, and so buy their voices, that at the Election they may have a Pope of their faction.  
The rich and powerful Cardinals, who are commonly the Nephews of the defunct, practise the same with those who are poor, labouring to gain and possess their Suffrages, either by benefits received, or hope to receive, not indeed to be Popes, because their families would become too great, and eat up others, but to reign under the name of some other, whom they caused to be elected.  
The Cardinals who pretend to be Pope, spare nothing commonly to captivate to themselves voices and friends; and because oftentimes they be not very rich, they are content to promise more than they have a mind to perform, yea more than they are able.  
So by all those fashions which are most common and ordinary, there is almost not one who is not chosen by simony, and consequently who entereth not in the Sheepfold, not as a good Pastor by the door, but as a ravenous Wolf, breaking the wall to feed and fill himself with the blood and substance of the Sheep, and not to feed them with the nourishment and food of life.  
And because they use before the Election to read some Bulls which thunder out the most fearful excommunications and anathemas is possible against all those who proceed to this election by direct or indirect simony, or any other crooked or unlawful courses, declaring them unfit and uncapable of any Ecclesiastical Office or Benefice; there are almost none of those elected, who are not anathamatized with most terrible excommunications, and by those Bulls made uncapable to keep the Office; so that even thereby their election is void, and their possession of no force and unjust, and all exercise of their power invalid; but are even irregular so often as they exercise any act of their charge, or administer any Sacraments: And nevertheless, they often continue so, many years; but as they imagine themselves to have all power to bind & lose on earth, so do they quickly lose themselves from all those anathemas being once Popes, extending the same favour to all those who have assisted them in that mystery of iniquity.  
By such corrupt and diabolical election it hath come to pass, that such abominable Monsters the Earth hath seen sit in the chair of Rome, that none can read the History of the Popes written by Papists themselves, but their hair riseth with horror: it is not my intention here to set down the abominations which are to be seen in those books, howsoever written with all the moderation possible to a favourable Historian, for I will not here be accounted invective, and those who have not read those books should suspect me of that crime in producing such a multitude, as hardly could they believe them being written by my hand.  
But let those who will, read there the life of Vrbanus the seventh who for a light suspicion put to death eight of his Cardinals cruelly, causing to be sowed five of them in one sack, and did throw them into the Sea before his eyes, he being present in the same ship. Oh more than barbarous cruelty for a Churchman!  
Let them see the life of Alexander the sixth, sometimes called Borgia, a native of Spain, who gave the Indies to the King of Spain, where he had nothing himself, and gratified him ●●●ther with the brave title of Catholic King; Let them but read, I say, the life of that good Pope; and they shall see how many bastards he had, and how, loving one of them called Valentine excessively, although the Murderer of his own eldest brother to get his estate, he had resolved to poison all the richest Cardinals of his Court at one time, at a feast he had prepared for them in the Country, thereby to enrich his foresaid bastard with their spoils; but that cruel design was both prevented and punished by God: for being thirsty before dinner, the butler either ignorantly or by the just judgement of God, taking the bottle with the poisoned wine for the wholesome, the Pope having drunk of it, died presently; and that Valentine who drunk also with him, being younger and stronger than he, died not presently, but languished the rest of his life.  
An infinite number of such or the like actions, little better (if not worse) are to be seen in their lives and histories, where I rather wish the Reader to search them, than that I should blot my book with them; for if I should set them down here, the simple and ignorant would believe I spoke with more passion than truth, many of their actions surpassing all belief.  
And if there be found any amongst those Popes well bred, and of a courteous and wise disposition (that hath seldom come to pass) nevertheless they have been guilty (some few excepted) of the common crime of enriching their Nephews, bastards, and kinsfolks with the goods of the Church, and the blood and substance of poor Christians, so far as their power could extend itself and those have been the materials that have builded and cemented almost all the most potent families at this day in Italy. But let us a little reflect upon the power of the Popes of Rome, and their election, for it is an important point.   

CHAP. XIIII.  
A notable reflection upon the usurped power of the Pope and his election, and how much all Princes, Prelates, and Christians, even Romans, are interressed therein.  
I Have sufficiently shown before, that St. Peter never had the Primacy, and how that which the Bishop of Rome pretendeth, being usurped, is unlawful, and of no force.  
But let us suppose that Jesus Christ did establish St. Peter for his Vicar on earth, and for Head of the Church after his death; Nay suppose that St. Peter was Bishop of Rome; it will not therefore follow, that the primacy of the Church is bound to the Bishop of Rome; and that, he must be head of the Church, who is created Bishop of the City of Rome; or that the people of Rome have the privilege to give a general Head to the universal Church, as those of the Romish Church are forced to confess.  
St. Peter (say they) was Bishop of Rome; and erected his chair at Rome, therefore he hath placed and established the Primacy there: I am sure that St. Peter also and first was Bishop of Antioch, after the death of the Son of God, therefore the seat of Primacy should be rather at Antioch. Yes, but he lived and died at Rome; Our Saviour who was the chief Priest, and Head of the Church, without controversy died at Jerusalem; at Jerusalem therefore rather should the Primacy and first chair be: and seeing Moses who was principal amongst the people, and chief Doctor, did exercise his office, and die in the Wilderness; therefore ought the Israelites also to make the seat of their primacy and principality in the wilderness.  
They must then of necessity say that the privilege of primacy was personal and not local, given to the person of St. Peter, and not to the City of Rome, where he settled his last See; they having as yet found no such passage in the holy Scripture, commanding the primacy to be annexed to the Bishopric of Rome.  
If then the primacy of the Church was not bound to the Bishop of Rome, what right have the Romanists had to give a general head to all Christians, as they have done a long time? And although it had been annexed to him; when it was a question to create a Primate by the course of election, all Christians ought to be called to give their voice, either themselves, or by their deputies, and choose him whom they were to obey; which never being done, showeth sufficiently that election was not lawful, and so other Christians were not obliged to obey him, they having neither been called, nor had voice in his election; it being the Law of all Canonique election, that all those who have interest be called to give their voice and suffrages, either themselves or by their deputies: But let us leave those ancient elections, and see if that which is now adays, be surer and juster.  
Here Oh Noble Princes and Prelates of the Romish Church, I wish earnestly ye would only lift up your eyes and consider how much ye are interressed in the election of the Popes practised now adays.  
When it is a question to create a general and universal Pastor of the Church, I believe that all Princes and Pastors, yea and all Christians ought to be called to elect and choose themselves, or by their deputies, him whom they must obey, and who ought to keep and guide their souls, and on whom all the good or evil of the Church dependeth; But this is not observed; they contenting themselves with the Cardinals, who represent, say they, the Clergy of the Church.  
Here I might ask who those Cardinals be whom they call Princes of the Church, and upon whom the Church is said to rest and move as a door on the hinges; for from the word Cardine is Cardinal taken; and it is known to every man that some of them are simple Priests, others Bishops, and others neither Priests nor Bishops, but ordinarily great Lords and Princes, to whom that dignity is given for the greatness of their family, the most part of them being very rich, and abounding in wealth, and pleasures, who represent nevertheless (as they say) the Apostles and disciples of Jesus Christ, although the difference be as great betwixt the Cardinals and the Disciples as betwixt day and night, and a great Chaos between those conditions; and nevertheless these are the guides and leaders of the flock of Christ, the Counselors of the universal Pastor, and the only men can give a Pastor to the Church.  
But consider (I pray you) what prejudice it is to Princes and Kingdoms hereby: the Pope's labouring to perpetuate that Primacy within the families and confines of Italy, make of purpose a great number of Italians Cardinals, for one of other countries; and I am full persuaded if there be sixty Cardinals, there are ever more than forty of them Italians, and it may be three or four of every other Nations: and when the Pope is dead, there being but 16. or 17. days purposely to convene and make a new election, there are none but the Cardinals in Italy can be present; so it is not to be marvelled if the Pope who is now adays created, is ever an Italian, it being impossible to other Cardinals who are employed in their charges or about their Princes to be present in time, their number being even too small to contradict or carry it, although they were there.  
But I would willingly ask who hath made Italy dearer to God than other Kingdoms and Nations, to carry this privilege, and to give and impose a Law upon all other Christians of the world? Was Christ Jesus and St. Peter born in Italy? they were born and issued from Judea: ought Italy (which is but a small piece of ground) to give Laws to the whole world, and to bring all other Christians under their yoke? Is it a Nation of greater worth than is France, Spain, Germany, or other Kingdoms, greater and richer, more powerful and renowned, than she is, to bring them also under her Empire? if the Head of the Church ought to be created by election, to make the election just, equitable, and lawful, all Kingdoms should be advertised of the day of the election, that they may have time to come or send their deputies thither; Let them have equality of voice, as many and no more, of Italy, than of France, or Spain; let Italy although but little, hold the place of a Kingdom, and have as many voices if they will, as a greater and more powerful Kingdom, (that might be suffered, and it is all the favour it could pretend) let the election be made at Rome, and let the Pope live there if he list, this might be born with, providing all the Christian Kingdoms might have time to send their deputies, and be received with equality of voice and suffrage; so he who should be chosen in this manner might more lawfully be esteemed head of the Church, if not by divine, at least by humane right and Ecclesiastical policy; and Christians having after this manner contributed and consented to his election, might have some reason to acknowledge him for superior, and obey him.  
But to be elected as he is now adays; although in all times there had been a head in the Church, he who is elected after this manner cannot be justly and lawfully esteemed for such a one; for the election is altogether unjust, and consequently invalid; and therefore none are bound to obey him; I speak even according to the Laws of the Romish Church, supposing also that Jesus Christ had had intention to leave another Head than himself to the Church on earth.  
I marvel that Kings and Princes who have so great power, and so wise Counsel near them, should so suffer this great injustice to be done to all Christians, that depend on their Authority, and take no order with it: are there not as wise men, and capable to govern the Church in their Dominions as in Italy? Is it necessary that it be continually governed at this day by an Italian? and that all the Congregations and orders of the Romish Church be also governed by men whom the Pope laboureth by his policy to have ever of his Nation, to reign and maintain himself with more full power? Those whom this doth concern, know sufficiently what I mind to say.  
And must all the goods and alms of Christians serve only to augment and enrich all the families of Italy, one after another? and that strangers can never pretend any part in that wherein they have as much interest as the others, and the materials of which they furnish at their proper charge, and to the great oppression of the people, which might be much eased, if those innumerable sums of gold, which go every year out of their Dominions to maintain the dissoluteness and excess of the Pope and his Court, did remain within the country, or were converted to the use of the Kings and Princes; nor is it without cause that the Italians mock other Popish Nations, for suffering themselves to be so gulled by them; and truly they have good reason: Let those who have the authority and power in their hands look to it if they please. I speak this even according to the maxims of the Romish Church and their worldly policy; but this is not the greatest evil, nor the thing I intent most in this discourse.  
By this it may be seen how the Pope of Rome abuseth the bounty of Princes and Christians, to maintain himself in his authority; and howsoever S. Peter and the other Apostles were subject to Princes, he himself in his 1 Epist. 2 Chap. 13 verse, exhorting Christians to all dutiful obedience, 
1 Pet. 2.13  and especially that obedience and subjection that is due to Kings and Princes. Notwithstanding the Pope at this day saith, that he is exempted from all spiritual and temporal Laws and jurisdiction; thinking he holdeth of none but himself on earth, labouring to usurp the same authority over Kings and Princes, that the Son of God had, and applying to himself that of our Saviour, 
Mat. 28.18  Matth. 28.18. All power is given to me in heaven and earth, but with this difference, that although Christ had the authority, yet he made no use of it, but ever submitted himself to Princes and Kings of the earth; and the Pope having not this power, usurpeth it nevertheless so fare as he can.  
Thence cometh it to pass, that he would bring under his authority and Dominions, Kings and Princes, and pretendeth them all to be subject and tributary to his power, not only in spiritual, but even in temporal things, and that with that subtlety and craft, which Bellarmine and other Romish Doctors call indirect jurisdiction and power; whereby he maketh all the States, Empires and actions of Princes liable to his authority; it being impossible, but some interest or pretext of Religion or spiritual good be always mixed with it, over which the Pope pretendeth direct authority, etc.  
And therefore it is a Maxim in the Romish Schools, that he may depose, establish, and excommunicate Kings, interdict their Dominions and Kingdoms, give all their estates in prey to the first Conqueror, under the pretext and colour of Religion; and if he think them not stongly addicted to maintain his faith and doctrine, or rather if they show not themselves zealous of the augmentation and conservation of his greatness and authority; for this is the word of the Caballe, and the true cause of the usurpation of such a power, besides the infallible ambition which is natural to every one.  
And grounded upon this maxim, the Pope hath made use of that authority upon all occasions, and doth it yet so much as he can. Witness that which the Pope hath lately done upon the Dukedoms of Ferrara and Urbin in Italy; which States he hath handsomely seized upon; and would questionless do the same or worse with all other Princes, if his power did equal his will.  
But men are not now so simple as formerly; and the Pope's Canons fright now adays but few, for now they begin to crack, and most Princes are too strong and wise now to be led so by the nose, or submit their necks under his feet, as some of their Ancestors did; although I believe there would be many Pope Innocents' found, if there were any Prince like Frederick Barbarosse, but they of our time are not so simple.  
Nevertheless he desisteth not (as he did in ancient time) to abuse timorous spirits, and make the name and interests of St. Peter to resound loud every where, if a Prince take back that which the Pope had usurped upon him, he crieth that he robbeth St. Peter; if he beg any thing from them to make up his greatness, it is, saith he, for S. Peter and S. Paul; if any refuse him, they refuse S. Peter, saith he; Oh but St. Peter will be wary to take part in all those greatnesses and worldly vanities which are so contrary to his exhortations, so far from his examples, and so little beseeming the office of a true Pastor of souls, and a Christian Priest.  
But those pretexts have served him very much to deceive and cousin a number of simple Princes, with whose goods he being once enriched, thereafter becometh more potent and proud to make war against them, and ruin them utterly and their successors; or else hath enriched his kindred, and increased and augmented his estate in such sort, that it far exceedeth at this present that of the greatest Princes of Europe.  
For what Prince is there at this present in Europe who hath 24000. crowns to spend every day as the Pope of Rome? and all this either begged or usurped under the name and pretext of St. Peter. But I would willingly demand, if he worketh the works of St. Peter, and liveth as he did so to borrow his name; had St. Peter as great wealth? did he make as great cheer? and keep such a Court? or so much enriched his kindred? did St. Peter govern his Church with so great state and pomp? Yes truly with greater poverty, zeal, and modesty, with greater sanctity and edification; and I fear much that those who use so wrongfully the name of St. Peter, be condemned one day by the example of St. Peter, whose name and cloak they use, not imitating his works.  
I know they find reasons to cover that magnificence and glistering vanity; but there is nothing in the world how absurd and bad soever, but the spirit of man can give some reason for it; and if the foolish and ridiculous fashion should come in the world, to walk with the feet upwards, and the head downwards, some reason might be given of it, as did that people which cut off young girls feet in their Country; but if those reasons be worthy to be received, let men judge.  
And if the Popes complain (as they do) of the contempt of the Princes of our age towards them; let them live as did St. Peter, whose name they carry, than Princes and all Christians will respect them as St. Peter.  
Indeed every one now seethe and confesseth, that the lay Lords have been (in a manner) too simple, suffering themselves to be so easily cozened by the craft and insatiable avarice of the Romish Clergy, who under pretext of devotion, of Purgatory, and long prayers (as saith the Evangelist) have snatched the pleasantest and sweetest part of all the wealth in Christendom: (But of this perchance in another place.)  
At this time men are wiser, and go no more in procession from far countries' to kiss the Pope's pantofle; and if any go for the present, it is more through curiosity than for respect and devotion; though they cease not to transport many Millions of gold daily out of some Kingdoms, (to the great grief of many wise and good men) and carry it to Rome, to entertain the Pope's Court in the pleasures and insolences known to most men, to enrich his Nephews and kinsfolks, and whorle the Cardinals with a cortage of forty or fifty Coaches; in a word, to maintain the Romish Clergy in such abominations and dissoluteness, that S. Lewes' King of France could never have the heart to see them; they surpassing in excess and dissoluteness all the Cities of the world, even those where Christ Jesus and God's Name is not known.  
Let the Pope of Rome have whereon to live, and make good cheer (if he will) so long as he liveth, (that were sufferable) but to have 24000. crowns to spend every day is a little too much for an old Priest; and I believe that the overplus would do an infinite of good to many poor Christians, Priests and Prelates also, both learned and understanding, who are constrained to live poorly all the rest of their days (and I may say to fast) that they may send excessive Annates to Rome, to feed his hounds and maintain his excess.  
Happy and wise are those Kingdoms, and States, who have freed themselves from that tyranny, and withdrawn their necks from under that hard and unsupportable yoke. I know the Pope is much grieved and fretteth daily for having by his presumption and obstinacy given occasion to those Princes, to open their eyes and see the darkness and captivity wherein they lived, and will beware to stir so much another time, for fear his throne should fall flat to the ground: But there is no remedy for that which is past, nor is there any appearance, they will ever return and come back to the ancient collection of Peter's penny.  
men's eyes are too open now again to be deceived, and their noses too apt to smell out their plots, which they are daily about to try, and would gladly execute if they could; he sendeth Agents and employeth spies and men disguised, especially of some orders; who go secretly from house to house, preaching his Indulgences and pardons, to move the people to acknowledge him, and restore his former revenues, (for this is the only end of all his Inventions what ever pretext of faith and Religion he pretend,) but the carriers of those Indulgences are no more in request, and are only good for nothing, but to cheat women and weak spirits; the world hath had so many of his Bulls and pardons, that they believe they will have no more need, but may live without them the ages to come; and wise Princes chose rather to keep their moneys for the ease of their subjects and conservation of their estates, than to send it to the Pope to maintain his Court in riot, and enrich his kindred; the falseness of his doctrine appearing too clearly now to be embraced by judicious and clear-sighted men.   

CHAP. XV.  
How absurd is, and how little ground hath the pretended infallibility of the Bishop of Rome, and that it is not without cause he is called Antichrist.  
THe Bishop of Rome is not only content to challenge the primacy and superiority over the whole Christian Church, but to strengthen and increase his credit, he falleth into a folly insupportable to every wise and understanding man; for he attributeth to himself the same infallibility and truth that God doth, affirming and maintaining that he cannot err, no more than God, when he pronounceth any sentence in matter of faith. This seemed to me a cunning subtlety, if it were as easily to be believed as invented; for wanting the word of God and sufficient Scripture to establish his primacy and universal superiority, he hath resolved to attribute to himself the infallibility, to make men receive the Scriptures according to his explication, to ground his authority and establish his doctrine thereby.  
And this Article of infallibility is at this day come to such a pass in the Romish Church, that it must be believed as pertaining to faith, and necessary to salvation; it being forbidden under the pain of being holden for an heretic, and Anathematised for preaching to the contrary; and truly it is a doctrine which in policy ought to follow that of the primacy, for the accomplishing of a perfect and absolute authority. But as we have shown this primacy to be usurped and invalid, so do we believe we have sufficiently nullified all that followeth upon those prerogatives, whereof this is the principal; Notwithstanding, for the greater satisfaction of the courteous Reader, we shall answer briefly the principal reasons they bring to prove this doctrine.  
The first Objection is drawn out of a passage alleged before, where it is said, 
Mat. 16.18.  Mat. 16.18. Thou art Peter, and upon this Rock will I build my Church, and the gates of hell shall not prevail against it. This (say they) being understood of St Peter, is to say that error and untruth shall not prevail against Peter, nor have victory over him; and that he shall never be deceived nor err, nor consequently the Pope, who termeth himself successor of St Peter.  
Notwithstanding, St Peter having erred after these words were pronounced, and denied his Master, (which is the greatest fall that can be in the faith) showeth that those words are not understood of St Peter, but of the faith and confession he made at that time, which being most true, and the truth itself, shall never be overcome nor surmounted by the gates of hell, but shall continue in strength eternally; and so it is in vain for the Pope to ground his infallibility upon words which are not spoken of St Peter, nor consequently of him, as is most manifest, and as I have showed before.  
Another Objection which the Romish Church thinks stronger and more express is this, Luk. 22.32. The Lord said to Simon, 
Luk. 22.32.  Simon behold Satan hath sought to winnow thee as wheat, but I have prayed for thee that thy faith fail not; and then when thou shalt be converted, strengthen thy brethren.  
For my part I perceive not what they would conclude thereby, but that the faith of St Peter should never fail, and yet we see that it failed much, and that St Peter did stumble and err grossly in the faith, having denied his Master a long time after those words were spoken. If then that be understood as they would have it, the prayers of Christ should be of none effect, (which is blasphemy to think,) wherefore we must find out a truer meaning of those words, and say that is understood of small falling, Christ Jesus saying to Simon, Simon I have prayed for thee that thy faith fail not finally; that is to say, if peradventure thou succombe and fall (as thou wilt) at least raise thyself, and enter again into the profession of faith, and being converted by a true repentance, thou must confirm thy brethren, and let this fall make thee wiser in time to come, and be a means to thee to confirm others, and exhort them to take heed, lest they slide and fall as thou. This is doubtless the true and lawful meaning of those words (as every understanding man may judge) and not the explication of the Romish Church, which every reasonable man will find to be altogether absurd, and invented of purpose to establish a false doctrine.  
And although it could be proved that St Peter did never fall, and we should confess that the infallibility was given to him: Will it therefore follow, that it is given to all his successors also? and that which was said to one person, and of one person, must be said to all his successors, and of them all? if they apply to the Pope all that was said to St Peter the Apostle, and in his favour by Christ Jesus, why do they not apply as well all that was said to his disgrace? and so the Pope must be called Satan, because Christ did call Peter so; those words must also be applied to the Pope, Thou shalt deny me, as our Saviour spoke them to St Peter. This certainly hath too often fall'n out, to the great hurt and scandal of Christian people; although (I confess) that our Saviour speaking to Peter, did not mean it of those who should be thought his successors.  
Now these are the strongest passages and arguments, on which this pretended infallibility is grounded, which is the whole foundation and basis of all the Romish Doctrine now in controversy, which being proved to be usurped against reason and equity, as the primacy whereon it is grounded; you see in what estate of error and heresy that Church is in, and how blind and deceived they are that follow it.  
It was thought formerly strange, that the Pope of Rome was called Antichrist, and (I confess) it was long before I could be satisfied with the application of this name to the Pope, thinking it was too rigorously spoken, and with too small ground; but when I came to consider and examine the ground more narrowly, I thought they had reason sufficient for so doing, especially for attributing to himself the infallibility, which is only proper to God, and which is the most execrable blasphemy, Antichrist can commit; and the greatest of his offences, mentioned by St Paul in those words; 
2 Thess. 2.4.  Even to sit as God in the Temple of God, and exalting himself above every thing that is called God; for truly the Pope in this maketh himself as God, appropriating to himself infallible truth, which is only proper to the Godhead, and is the Godhead itself.  
Making himself further to be adored as God, yea more than God, causing men to carry him upon their shoulders at the Procession of the Sacrament, where that which they call the Host, or body of the Son of God, is only carried on horseback, causing Christians, yea, Nobles and Princes, to kiss and adore his feet, and laying the holy Scripture at his feet. And when he celebrateth the Mass, his Chaplains use a great deal more reverence and ceremony about his person, than they do about the Altar and Host: with an infinite number of other things, proper to the son of perdition, described by St Paul, and by other Scriptures; which to shun tediousness, I pass by, remitting the Reader to those who have expressly and amply written on this subject.   

CHAP. XVI.  
The sum and conclusion of the former Discourse, concerning the usurped Primacy and infallibility of the Pope.  
YOu have seen (good Reader) how I have clearly showed, that the Romish Church which maketh the primacy and infallibility an Article of faith, set down especially in the Confession of faith of the Council of Trent, can produce no passage of holy Scripture that proveth it with the least ground or reason; you have seen how I (not being obliged to prove the negative by Scripture) have notwithstanding by the same word of God shown clearly enough, that Christ Jesus had never intention to give that primacy to S. Peter, as the Apostles did never believe nor acknowledge it, and that S. Peter himself did never think it, nor make use of it; and consequently, that it is falsely attributed to the Bishop of Rome, although he were successor to S. Peter in the Bishopric of Rome, (which is a great controversy.)  
You have also seen that the Bishop of Rome was never called nor acknowledged for head of the Church, or universal Pastor, the first 300. years without controversy, yea for almost 500 years (which is a very great and long time) and further, that he never assumed, but rather rejected that title as wicked, damnable, and arrogant, and proper to Antichrist, never using that Authority.  
It hath been showed you how this usurpation was brought in, and how it hath been maintained, in what case it may be in at this present, and by what unjust and tyrannical means that unlawful Authority reigneth in the world, to the great prejudice of Princes, and oppression of Prelates; and to the great scandal and hurt of all poor and simple Christians.  
Lift up therefore the eyes of your understandings, and conclude with me, that this power being usurped, is unlawful and void, (as it appeareth) is in vain, and without reason said to be the rule of faith, that it appropriateth to itself the infallible explication of the holy Scripture, and the privilege to declare the Articles of faith.  
It is in vain then that it sendeth us to its Synods and Counsels, which presume to have no authority but from him who hath none himself, neither to call nor confirm them, and all the Canons that were ever made under that unlawful authority, have neither force nor virtue, neither can they oblige any Christians.  
All the Canons and Constitutions therefore established and confirmed by the Popes of Rome and their Counsels, are of no force nor strength; neither can they oblige any man.  
Therefore all the Excommunications and anathemas, all the commandments and prohibitions issuing and coming from such an Authority, which are numberless, aught to be rejected and set at naught, (if they have no other authority from the Word of God) as void and unlawful, and cruel burdens laid on men's shoulders to hold them in slavery, as those of the Pharisees condemned and accursed by God himself.  
Compare, I pray you (courteous Reader) the Commandments of God with those of the Church and Pope, and you shall see that the Commandments of God are easy, 
Mat. 11.30.  and his yoke is light, (as he hath said) and that the commandments of the Church which the Pope affirmeth to be of equal authority with Gods, are insupportable burdens, and cords to strangle the consciences, and snares to precipitate them into hell: Open therefore your eyes, O ye people, and behold your blindness and the captivity in which ye live so miserable; 
Isa. 52.2.  Lose the chains from off thy neck, poor slave, and captive daughter of Zion, may I say unto you with Isaiah.  
I know that many Bishops and Prelates, men of great learning and honest conversation, yea the most part of the Prelates of the Romish Church, mourn and groan under the weight of that yoke, and wish nothing more than the happy occasion to see themselves delivered, complaining often amongst themselves, and making their complaints resound in the ears of their trusty friends; I know assuredly (as having heard it from their mouths) that they are of the opinion of the ancient Bishops, that the Apostles were equals according to the testimony of the Scriptures, and that the Bishop of Rome is no more than their equal, their fellow Bishop and brother; not their superior, although one of the greatest amongst them, because of the greatness of the City of Rome where he resideth, as they of the first ages did esteem: I know they see and acknowledge that it is nothing but an usurpation begun by the liberality of great Princes, and brought in by the ambition of the Popes, and the indiscretion of the wicked Emperor, maintained by force during the weakness and calamities of the Emperors, and the dissension and division of States, and yet tontinue at this present by unlawful policies and courses, under the bounty of sovereign Monarches who suffer it.  
All the learnedst and most judicious of the Romish Church see and deplore this misery and tyranny; but to open their mouth aloud and in public, is a thing which none dare attempt under the Pope's authority; for besides the excommunications and anathemas which will not be wanting to terrify the simpler, besides the prisons and other corporal punishments where the Inquisition reigneth; they must expect (where the Pope hath any credit with Princes) to be quickly deprived of all the Church Revenues they possess, and out of hope to get any more; which verily are too strong motives to retain many, who have not sufficient courage, and who by pusillanimity, and those temporal respects, are forced to keep silence, and yield as dumb dogs which dare not bark, 
Isa. 56.10.  seeing the wolf fall upon the flock, as saith Isaiah.  
Would to God Princes would once relish this important truth, which a great many of their ablest Subjects do acknowledge, and open their eyes to see the captivity under which they go about to oppress their authority; God of heaven make them see their servitude, and give them resolution to deliver themselves and their Subjects from under that strange and cruel yoke.  
I am persuaded if once this great abuse were out of the Church, if this unjust and incompetent Judge were once rejected, as an usurper of an authority not belonging to him, all Christians would in a short time be of one flock, and under one Pastor Christ Jesus; and in a short time there would be through all Europe, and other places of the earth, but one faith, one baptism, one God; for the holy Scriptures entering to be Judge and Rule of all controversies in point of Religion, there would be no man of spirit and judgement who would not in a short time know the truth, and the darkness of error would quickly be dissipated by the approach of the light.  
But from this incompetent Judge doth proceed all the misery of the Church, and because that point is the most important of all others in controversy, I have stayed longest upon it, and laboured to deduce and clear the same more amply, as being that whereupon I did most ground my conversion, and the change which I have made.  
And because I know there be yet many points, which for not being sufficiently cleared, are the cause of the perdition of many, I shall endeavour to speak something of them in the following Chapters, according to the light God hath given me, and the knowledge I did acquire being in the Romish Church: not that I promise to set them down so amply as I have done the precedent points; For having proved evidently that rejecting the judgement of the Pope as unlawful, and of no force, we ought to take the Scriptures and Word of God alone, to judge all our controversies in matter of faith; all, that cannot be showed in the holy Scriptures must be banished out of our belief: and because they of the Romish Church confess, that in many points they have no Scripture nor ground, it is by consequence to avow and confess the nullity thereof; neither need we any other form of process to condemn them of untruth, so that which I shall write hereafter shall only be for the greater satisfaction of the Reader, and to open the eyes of many simple souls who see not their blindness and darkness.   

CHAP. XVII.  
Of the Invocation of Saints.  
AFter that I was sufficiently informed, and fully satisfied, by those reasons and considerations I have already deduced, and others like to them, which to avoid prolixity I omitted, that neither the Pope nor the Church ought to be my Judge in matter of faith, but the holy Scripture only, which God hath given us to that end; then did I begin to examine all points of faith by the Scripture alone, and in every thing that was propounded to me by the Romish Church I had recourse to the Word of God, and holy writings, to see if it was conformable to them; and if any such thing were preached by Christ and his Apostles, who have questionless divulged the pure and most perfect faith, that being the thing every Christian ought to practise in matter of faith.  
And perceiving the point of the Invocation of Saints to be at this present in great estimation in the Romish Church, and that the confession and profession of faith ordered by the Bull of Pope Pius the fourth, according to the Council of Trent, saith expressly, we must honour and invoke the Saints: I have searched and examined this point by the holy Scriptures.  
I confess truly that as my nature moveth me enough (praised be God) to give honour to those to whom it appertaineth, especicially in holy things, so have I ever had an inclination to render to the Saints, as much honour and respect, as I thought was due to them; and if I should have found any ground in the holy Scripture for the Invocation of Saints, I would certainly have embraced it with a hearty affection; but knowing that God is better pleased with obedience than will-sacrifice, so I did believe the Saints demanded nothing more of us than what was due to them, and that we are so far from doing them pleasure in giving them more honour than justly appertains to them, that it were rather to offend God, and them in God, who loving him above all things have no other glory nor pleasure than his glory and will.  
Now for passages out of the holy Scriptures to prove this Article, the Romanists produce none worthy of consideration; and that which ever I did read of greatest importance for them, 
2 Pet. 1● 15.  is the passage in 2 Pet. 1.15. (Moreover I will endeavour that you may be able after my decease to have those things always in remembrance.) Thereby (say they) Peter promiseth the faithful that he will pray for them after his death.  
This passage is falsified, for it is according to the Greek, I will endeavour that you may be able after my decease to have those things still in remembrance: that is, 
Theod. Aquin. in Comm. super Epist.  as Aquinas himself (who is esteemed Mr. of the School) explaineth; because (saith he) I must shortly be dissolved; therefore so long as I live, I will take pains to advertise you not only once, but often, that is, instantly and diligently, that you may remember those things I told you after my death. Oecumenius also acknowledgeth this explanation to be the best, and the other to be hyperbolical, that is, troubling and overturning the construction.  
And although we should confess, that by this passage is proved that St. Peter and the other Saints pray in Paradise for the faithful, it will not thence follow that they hear us, and that we must call upon them, nor can they produce any proof out of Scripture.  
The Jesuit Cotton also in his first book of his Institution in the Chapter of the Invocation of Saints, saith, 
Cotton Instit. li. 1. cap. d● Invoc. Sanct,  that for commandment to pray and call upon the Saints, the Church hath never taught any: nevertheless the confession of faith of the Council of Trent (composed and form to be received of Christians by command of the same Council, 
Concil. Triden. Sessio 25. de Reform. cap. 20.  and especially by Pope Pius the 4th.) hath those words, (I believe the Saints must be honoured and invocated, who reign together with Christ, and that they offer up prayers to God for us.) Thence it would appear that this good Father did not well know his belief; for behold, his Church believeth that Saints must be honoured and invocated; if it be not peradventure that he would put this gloss upon the words of the Council, to wit, that the obligation is only by way of counsel, and not a commandment; but they might say as much of all heresy, and the word (I believe) showeth they make an Article of faith of it, which obligeth them all.  
But let us grant, if you will, that all the Saints who are with God in glory offer continual prayers to him for the increase and prosperity of the whole Church and all the faithful, (as some Doctors believe:) and perhaps might be granted, although we have no knowledge thereof from the holy Scripture, (and so it cannot be a point of faith;) it will not therefore follow that they hear all our prayers, and know our necessities in particular, or that we ought to invoke them; and the fashion in which the Romish Church explaineth this point, showeth sufficiently its nullity.  
For they say the Saints do not hear our prayers themselves, but beholding and contemplating the divine Essence, they see them there as in a glass, and so have knowledge of them; and although (say they) they see whole God, yet they do not see him wholly, nor do they see all which is comprehended in that divine Essence, for so should they have an infinite knowledge; but they see only that which God will manifest and reveal unto them.  
Now to believe God manifested unto them all the prayers that are directed unto them, is a groundless conjecture, there being no Word of God to inform us thereof, nor any returned from those places to bring us news. And although this might be, there being nothing impossible to God, nevertheless all confess and agree, that every thing which is possible to God cometh not therefore to pass, nor ought we believe it to be done, if the Word of God declareth it not to us as matter of faith; besides there are so great absurdities in the explication of this doctrine, that I marvel how it can enter into the spirit of a reasonable man.  
For they confess that our prayers go first to God, and then from God to the Saints, and after they return from the Saints to God, which is as one praying to St. Nicholas (for example) if God say to him, Nicholas know that such a man in such a place upon the earth asketh thee such things, whereof I advertise thee, that thou may pray to me, and then I will advise if I shall hear thee, that is, to make God Mediator towards the Saints, before the Saints be Mediators towards God.  
Furthermore, the Saints have not an infinite knowledge and virtue, and as they know not all things, so do they not know them all at one time, and are not as God, who provideth for the general government of the world, and all particular things therein, without any trouble or disturbance; for the infiniteness of his divine essence giveth him that power; but the Saints are not so; for although their power be great, yet it hath its own bounds; nor I cannot conceive how a Saint at the same instant can hear all the prayers made to him here on earth, nor how he can provide for all, as they make the simpler believe.  
For let us suppose (if ye will) that it is Saturday, which day the Romanists dedicate especially to the blessed Virgin, Mother of God; or one of her great holy days among them; as of her Nativity, her Assumption, or any other, from the dawning of the day to midday, there are a million of millions of Masses said every moment in those places where Popish Religion is planted, and a numberless number of prayers at one and the same instant are directed to the blessed Virgin, every particular person imagining she heareth them perfectly, and endeavouring to make his wants known to her, to the end he may be relieved; or suppose she knoweth them already, and that they only labour to pray to her and ask her help and relief; they will be forced to confess that the prayers and necessities of every particular person go first to God, who alone knoweth the hearts, and then from God to the Virgin, and from her again to God; last of all they return from God to the Virgin, that she may give order and make them feel their prayers are granted, if God think it expedient. Now if there be two thousand persons in a Church that pray to the Virgin at one time, it must be done by every one of them in an instant; and if there be ten thousand in a City which pray at one time, that must be done by every one of them so; and if that be done proportionably through all the Cities of a Kingdom, even of many Kingdoms, where a numberless number of people pray to the blessed Virgin at the same instant, she must have at one time an infinite multitude of businesses to hear, and necessities to provide for, and at the same instant God informeth her of an infinite number of prayers directed to her for an infinite number of wants, she returning an infinite number at the same time to God; and in the mean time, while she returneth them to God, and prayeth to him, according to the information it pleased him to give her, God at the same instant advertiseth her of an infinite multitude of other prayers; which indeed may well be done by God at an instant, but not by the Virgin Mary, who being only a finite creature, is not able to think and advise upon so many affairs together at one time no more than we; but needeth some time and succession to know & provide for all, though we confess, that a separated soul may know sooner than united to the body, and that she know by a single apprehension and not by discourse; but being finite, her power of knowing is finite, and she cannot know all together, nor think upon all at once, being ever in state of glory.  
And let us but grant the least time to every business, we would quickly be far from our intent; for there being some days millions of millions of affairs and prayers directed to her through the world, she cannot employ the smallest time imaginable in every business, but she must be more than a year to think and look upon all the affairs which are directed to her in one day, nay in one hour, nay in a quarter of an hour. And because it falleth out often in a year, we must of necessity fall into an inexplicable labyrinth to every tongue, inconceivable to every understanding, and impossible to every creature, how perfect soever she is, there being nothing but that which is infinite capable of such things, the which ought not to be acknowledged in any Saint whatsoever.  
But to what purpose (I pray you) shall we address ourselves to Saints? seeing we have our Lord Jesus Christ, who is the true Mediator, the Sovereign and only Advocate betwixt us and his Father, who commandeth us to come and address ourselves unto him, who giveth us the confidence, and assureth us that he will comfort us; 
Mat. 11.28.  Come unto me (saith he) all ye that are weary and heavy laden, and I will ease you; He saith not go to Moses, or to Abraham, or have you recourse to Jacob, but come to me all both poor and rich, men and women, whosoever ye be, how great sinners soever; all ye that are weary with any grief or affliction, for any disease or any affairs whatsoever, and I will comfort you; and be assured ye shall find consolation. Is there any Saint in the world, to whom we have so great reason to address ourselves, as to Jesus Christ our God? who ever hath commanded and provoked us to come to him? who hath called and charged us? who hath ever said come to me? who hath given us so great confidence? and to whom ought we to believe, and to trust so much? is there any Saint so able to assist us? and who can comfort us so much in all our afflictions, and heal us so well of our diseases? or so quickly and powerfully help us in all our crosses as he? Is there any Saint that hath assured us so much of his good will towards us? Is there any Saint in whom and on whom we can trust and repose ourselves so freely? To what purpose then should we go and address ourselves rather to the Saints, than to him who is our God and omnipotent Father, and who infinitely desireth our welfare.  
It is easy by that which I have said, and which I am to say, to answer the objection Papists commonly have and imagine to be strong, drawn from the comparison of Princes and Mediators, which men use to go to them, and to do their business the better; for it is not so in God; we go not directly to Princes either because they know us not, or because we are not sure of their affection towards us, or if they be minded to do us good; but this hath no place in God; for we are certain he loveth us, and desireth and willeth our good; it is moreover his will, and he commandeth us to come to him; so we have no need to interpose others; and having no commandment to do it, nor example in holy Scripture, nor any reason in the world, we cannot do it without offence.  
And we need not doubt but the Apostles had a sufficient inclination to honour the Saints which were before them; yet we see not in any place of Scripture, that ever any of the Apostles did invoke any of the Saints, either before or after the death of our Saviour; or that he ever recommended that doctrine: if this had been an Article of faith, and of so great importance, do ye not think they would have left something of it in some one of their Epistles? or St Luck in the Acts? which no where appearing, it is a manifest sign Christ Jesus did never teach it, and that it was never his will we should practise it.  
Now if our Saviour hath not recommended it, nor the Apostles taught it, and if further it appear they never practised ●o, upon what reason and ground ought we to do it? Shall we think ourselves wiser than Christ and his Apostles? and doth it not appear to be a humane invention and addition to the Word of God? which is cursed from his mouth, and threatened with an Anathema by the Apostle St Paul.  
Besides, if we interpose Christ, who is our true and sovereign Mediator, is there any that can deny that our prayers are not as well and better made, as if we did interpose all the Saints: to what purpose is it then to interpose St Pachomius, St. Paphnutius, St Anthony, S te Theresias, St John Gualbert, and the like, rather than Christ Jesus, and leave him to go to Saints, which are nothing in comparison of him.  
And there is no man who would not confess, but it is better to pray to God and to Jesus Christ, than to the Saints, and address ourselves to him rather than to them; because we have a commandment for the one and not for the other. Seeing then it is better to address ourselves to God than to the Saints, we having no commandment nor counsel in the holy Scripture, nor any example in the lives of the Apostles, who were better Christians than we, and who had a greater inclination and affection than we to honour the Saints; with what reason should we do it? We ought therefore to reject this as a humane invention, and a superstition invented by the Romish Church, and which is threatened with Anathema.   

CHAP. XVIII.  
That Profit temporal is the cause of the Invocation of Saints and Images in the Romish Church.  
AS it is manifest that the Romish Church is wholly builded upon utility and profit, so is game and lucre the principal cause of the article of the invocation of Saints and images; for when the Clergy did perceive that the people (commonly inclined to superstition) using to pass many nights at the Sepulchers and Tombs of the Martyrs in fasting and prayers, praising and blessing God for their constancy, did begin to pray to them upon the assurance of their felicity, and hope that their souls being immortal might hear them, and have credit enough with God to helps them, and charity sufficient to employ themselves for them; they did not reprove them for this superstition, but were glad to find out these means, and use the occasion to draw profit therefrom.  
Thence came to pass, that the Priests did resolve to place the Images of such Saints and Martyrs in their Temples, although they were not buried there, to the end the people relinquishing the Tombs and Sepulchers where their bodies did rest, might come see and pray to them represented in their Churches; and so coming to make their prayers, might leave some offering, imagining well they would not return without showing their liberalities in favour of the Saint, but where the Priest & the keeper of the Saint should ever have the best part.  
And that abuse in short time grew to such a disorder, that every Priest laboured in emulation one of another, to place the most Images of Saints, as was possible in his Church, especially to set up those the people most esteemed, and to which they came most willingly and furthest; so that in the end many Temples are become true Pantheons, there being no corner where some big or small Saint had not place; and I have seen in some Churches where for want of place to erect all their Images in Bosse, their Pictures were confusedly drawn one by another; as the 15000 Virgins are, showing only their faces; to the end that whatsoever Saints the people desired to adore and pray to, they might be found in their Temples.  
And when they perceived some Saints to be more prayed to, and in greater request than others, they were not content only to set their Images in the Churches, to dedicate and consecrate Temples to them: but the avarice of Priests hath invented fraternities and Congregations in their honour, which bearing their name, profess themselves chief affected and devoted to those Saints; and to combat and live under their assistance and protection; these congregations and fraternities being often erected in emulation one of another, and always to the utility of the Clergy, which can well make profit thereof.  
But as all things have their time, so have the Saints had theirs in estimation & honour in the Romish Church; and the Apostles and ancient Martyrs, whom they had in great veneration and esteem in old time, at this time have lost almost all their credit among them, there being few that pray (in private especially) to St John the Baptist, St Matthew, St Luke, St Peter, and St Paul, and others of the most renowned among the Saints; and for the holy Patriarches of the old Testament, as Abraham, Isaac, Jacob, Job and David, whose faith and virtue are recommended by the holy Scriptures, which giveth us a most sure testimony of their beatitude and sanctity; and of whom Christ and his Apostles have spoken so much good; have never had the happiness (for any thing that can be perceived) to have been in veneration and honour in the Romish Church; nor had never any candles offered them; but they especially which have had much honour and reputation amongst them, have been and are yet some new Saints, canonised by the Pope alone, without any other certain revelation and testimony of the Word of God; and to them do they pray, and honour them more than all the Apostles of Christ Jesus together, and all the Patriarches that ever were; as if they had not so much power and credit with God, and were not so great Saints in Paradise, as those which are canonised by the Pope.  
But I would willingly demand how the Pope can assure us of the felicity of another, being not certain of his own? and some Pope is said to have canonised Saints, whom they of the Romish Church think damned for his execrable life and death; and he may have canonised a man who is now in hell: Notwithstanding such is the abuse, that they whom the Pope hath declared Saints, are in greater estimation, than those of whose sanctity we are assured by the holy Scripture, and that man would be derided now, who should say, St Abraham, St Isaac, St Jacob pray for me, or set their portraicts or images in the Churches to be adored, or erect some fraternity or congregation in honour of them.  
But all the devotion a la mode is only towards some Saints of a new stamp, & the virgin Mary, who alone hath more Masses, prayers, Chapels, and fraternities erected in her honour, than all the persons of the most holy Trinity have together; and for one Mass, one Congregation or prayer to the holy Trinity, there are an hundred to the Virgin Mary; to whom they pray oftener without all comparison than to God, giving her more honour than God; which certainly is a great offence, not only to God; but also to her, who questionless abhorreth and detesteth all those honours which she knoweth to be due not to her but to her God; she having no other honour nor consolation, than to see her God and Son honoured, 
1 Tim. 6.16.  to whom alone all honour and glory doth appertain, (as witnesseth the Apostle Paul.)  
And nevertheless, it is the trade and custom of the Romish Church, never almost to pray to God, but to the Virgin Mary; to make no more vows to God, but to the Virgin, and the Paternoster, which is the prayer the Son of God taught us to pray when we are to pray, is little in use for the present; but only prayers to the Virgin, and to Saints; and on the beads, for one Paternoster, there be always ten Avemaria's; and when the Bell touleth in the morning, at noon, or at night, there is no prayer said to God, but to the virgin Mary; and the Preachers at their Sermons say never the Paternoster, but the Ave maria, and the sancta; and he who in place of Ave maria should say the Paternoster, and for praying to the virgin Mary, should pray to God, and say the Lords Prayer, would be reprehended and censured, as having a bad opinion of the faith.  
Now what is all this (I pray you) but error, superstition and Idolatry? and to give greater honour and glory to the Saints than to God? to the creatures, than to the creator? and have the virgin Mary and the Saints in greater estimation than our Lord Jesus himself, our perfect Mediator, Advocate, and Intercessor, so established for us by the testimony of the Scriptures, to reconcile us to God, to entercede for us with God, and appease God his Father for us. And what is all this (I pray you) but to make void the will of God, to follow the inventions of men, and to expose themselves to the condemnation pronounced from Gods own mouth against that in St Mat. 15.3. and in an number of other places. 
Mat. 15.3.   
Now for the adoration the Romish Church giveth to Saints and Images, although (it may be) the most understanding and learned of that Church adore them not as God; and that by the distinction of adoration of Dulia and Hyperdulia, they think to exempt themselves from Idolatry; or if they were content to keep their pictures in their houses, as they do those of the Caesars, or other excellent personages, without exhibiting to them any religious adoration, that might be tolerated; but exposing those images to the people, and setting them in the Churches to be adored, they are the causes (at least) the people commit Idolatry towards Saints and Images; for they adore the Saints, and pray to them, and speak to Images as to God; demand health and remedy from the Saints and Images as from God; and if the Images be only drawn on Tables, they make not so much account of them; but if they be in Bosse, and well made, they speak to them, as if they were alive, and carry themselves altogether towards them, as did the Idolaters towards their Idols. See what is said in the Book of Wisdom, which is holden to be Canonical among them, and judge you if all doth not agree to the most part of people in that Church.  

Sap. 13.15.  In the thirteenth Chapter, verse fifteenth, it is said, speaking of Idols and the Images of the Gods; He will make a convenient habitation for it, set it in a wall, and make it fast with Iron; for he provideth for it, that it may not fall; knowing that it is unable to help itself; for it is an Image, and hath need of help; Then maketh he his Prayers for his goods, his wife and children, and is not ashamed to speak to that which hath no life; for health he calleth upon that which is weak; for life prayeth to that which is dead; for aid humbly beseecheth that which hath least means to help; and for a good journey he asketh of that which cannot set a foot forward; and for gaining and getting and or good success at his hands, asketh ability to do of him that is most unable to do any thing. 
Sap. 14.1.  Again, in preparing himself to sail, and about to pass through the raging waves, calleth upon a piece of wood, more rotten than the vessel that carrieth him; for verily desire of gain devised that, and the workman built it by his skill.  
Judge I pray you, if all this doth not agree, and is not found in the simple people of the Romish Church; and if there be not as great reason to condemn them of Idolatry, as those of whom it is spoken in this place; and are not they which place those Images and expose them to the people, which authorize them by their doctrines, and solicit the people thereunto, the causers and protectors of Idolatry? But as the Book of Wisdom saith in that place; The desire of game hath devised that; for it especially hath been the only covetousness of Priests and Clergy to gain and gather the money and offerings of the people, which hath made them expose the Images and erect them in the Churches; there being many of those Images worth great revenues to the Clergy; and I know some worth above ten thousand Crowns yearly to their Priests; and therefore we need not marvel that the Romish Clergy, so carefully maintain the doctrine of invocation of Saints and Images.  
For as the people go but seldom to God but by the Saints, so do they but seldom go to the Saints but by the Priests, to wit, by their Masses, Pilgrimages, and other the like means; and howsoever the saints in heaven take no money for their pains, they having no need, they nevertheless which are on the earth can well take it, refusing nothing although they have no hands; but the Priests have hands enough for all; for, they take that which is offered them with one hand, & with the other that which is offered to their Images; so they handsomely take (as men commonly say) two maulters of one sack; and know how to flay the poor beast without noise; caring little whether the people commit Idolatry or not, provided they find their profit.  
And howsoever the Priests know well enough, that the people commit idolatry with the Saints and Images in rendering to them the honour that is due to God, nevertheless that doctrine being so profitable to them, they are loath to preach against it or reprove it.  
And as a notable and very learned Bishop of the Romish Church who is yet alive, and whom I well know, (a man unblameable in his conversation) did begin not long ago eagerly to preach and write against those great abuses, against the congregations and Tiercers, against pilgrimages, and those artificial superstitions, and the Idolatries practised by the ignorant with vicious simplicities, and invented of purpose by the Priests to snatch men's money; those who were the more interressed, risen up against him incontinent, and prevailed so far by their practices with the greatest, that he was forbidden to preach and write, and hath been disgraced and banished these many years; although he was esteemed for that of the most judicious, and even of them who did solicit against him; but profit and gain suffocate and strangle oftentimes the reason and truth, especially in the Romish Church.   

CHAP. XIX.  
Of the Miracles of the Romish Church.  
THe strongest reason they of the Romish Church have to authorize their invocation of Saints, is an infinite multitude of Miracles, which they say were done by the Saints at the prayers of the faithful; and the book of their miracles is of such credit at this day in that Church, that it is their Word of God and holy Scripture, and the book in greatest estimation among the people; and where scarcely one Bible is to be found in an whole Parish, an hundred books of the life and miracles of Saints are to be seen.  
Truly for my part, I once accounted of them as other men did, and because there was many strange accidents surpassing the force of nature, I took great pleasure in reading those histories; for it is natural to our spirits to be delighted with things which are not common: thence cometh it to pass, that there are but few that are not delighted with the reading of Romans, although they know them to be fabulous, and things invented of purpose to pass idle time; but when I came to sound and examine the manner in which those things were left unto us, I found there was but small reason to brag of those miracles, or oppose them to the Word of God, and practise of the Apostles, and first Christians: for there is none but they know that those books of the Saints, and especially that which is most esteemed at this present, and called the flowers of the Saints, composed by Ribadeneyra a Spanish Jesuit, hath been extracted out of the ancient Legends and lives of the Saints; in which the most judicious of the Romish Church (as the Cardinal Baronius, and others) acknowledge so many absurdities and lies, that they are ashamed to hold them for authentic; such is the Tripartite History, Metaphrastus, Nicephorus, The life of the ancient Fathers and Hermit's, attributed to St. Jerome, who never dreamt of it, The golden Legend, and many others of the same kind; where it is certain the lives of many Saints are, which were never in the world: Notwithstanding the Moderns have not neglected to take out of all those books the things which seemed to them least absurd, and they thought easiest to be believed; and so have left it to the world, not with more truth, but with more likelihood of truth.  
But I would willingly ask them, who told them that those things which they have picked out of those ancient books and old Legends esteemed to be Apocrypha, are truer than the things they have left behind? For they were not present to know it, and all things which might have come to pass and been done, are not therefore come to pass; and if any Authors have written of them, they have taken them one from another, as divers Writers do.  
So truly all those Authors old and modern, do not deliver them as holy Scripture, or things certain and infallible; and the more judicious through all ages have never given great credit thereto: Notwithstanding because many Authors are cited in them, who writ those things which indeed they have never seen, but read or learned from their predecessors, or found in some Manuscripts, wherein were written many lies and false histories, to make them more plausible, to the end they might sell better to the people: and to make them the more credible, they writ them often under the name of some dead Saint, or some grave Author who had been famous; and the simpler (which make profession to believe all that is moulded or printed, especially being dazzled with the name of so many Authors, (whereof some were accounted Saints) receive that as Gospel, firmly believing the same; but not the more judicious and wiser amongst them.  
And as for Miracles, I am not inclined to incredulity, but I am of so easy belief in that point as a Christian ought to do; and I know and confess, that God being almighty, both can work them when it pleaseth him, and by whom it pleaseth him, both by sinners and Saints, by Infidels and believers; and I know and confess, that many miracles have been done by the saints in virtue of God's name, (who only can work miracles) and that they may be wrought yet every day; and it is credible they are wrought in some place, (God's hand being nothing shortened) but miracles are neither infallible marks of the true Church, nor of the true doctrine; God being able to do them (as I have said) by Infidels and Devils.  
And as for the Miracles which the Romish Church pretend, and whereof they make so great boast and noise in the ears of the simpler, I could never find any sufficient reason to move me to believe them; although I have been often very curious, diligently to inquire after the same with all possible sincerity.  
But for my part, I profess first of all, never to have seen any in any place wheresoever I have been; and moreover, that I never did meet with any man for the space of 30. years and more, that I lived in the Romish Church, who could assure me he had seen any, although I have been in a great number of Churches and places where the people said many miracles were wrought; and where the Priests did keep great books stuffed with an infinite number of Miracles; and when I was desirous particularly to know the truth of some of them, whereof they made so great noise, I found it was only deceits to beguile the simpler, and draw more people after them, not to honour God or the Saints with their prayers, but to burden the Priests and Clergy with offerings and presents out of their purses, for that is the end of the mystery.  
I will only hereupon give you this brief history. When I did remain in a sea-town famous enough, there was a Pastor of my acquaintance an ingenuous man, and much given to his profit, who perceiving that his Church which was dedicated to the Virgin Mary, was not so much frequented as some other Churches were, and as he desired; he bethought himself of this project and design, to wit, some simple women passing once by the way coming to his Church, he made them believe that the Virgin Mary had newly appeared to him, and told him she would be singularly worshipped in his Church; and that whosoever should visit it 7. times (mark the subtlety) besides a multitude of benefits he should receive every time, it should be as profitable to him as if he went to see our Dame de Liesse, which was above an hundred miles distant, and might acquit himself from the vow of going thither; but to assure you that he spoke this in formal or obscure and enigmatique terms, I will not affirm it; but howsoever he persuaded them in such sort, that they came immediately to the Town where I lived, publishing the Miracle in every place; that the virgin Mary was appeared to that Pastor, and had held such discourse with him.  
So that the report of this new miracle being divulged abroad, the people, especially women and maids, went running in such a throng from the Town to that Church in pilgrimage (it being distant about six miles) that there passed no day wherein many hundreds went not, even to such excess, that the Pastor of the Town, a man zealous and jealous of his charge, did ordinarily complain in public that his Parish was deserted, God's service neglected, and the women and maidens were in danger to turn whores, they not being able to gain their living in so running up and down; In a word, that it was the deceit of the devil; yet were not all his exhortations sufficient to hinder the stream and current of that unreasonable multitude.  
And after the example of this famous Town the neighbouring Towns throng thither also; and the matter went so far, that in less than three years, nay than two, the people came thirty or forty miles off thither in procession; and mark that none returneth back without leaving some feather of their wings; (for that is the ground and end of the invention; some for confession, others for Masses, some for Evangils and prayers, said over their heads, others for wax and light, some to cloth the Image, and for an infinite number of other uses which want not special and religious pretexts, whereof the honest Priest maketh every where his profit; for although he be not able to do all alone, yet they whom he admitteth to help him, and have some part of the spoil, must often grease his fingers, and give him some acknowledgement, otherways he would be discontented, and weary to suffer them: there is cunning every where.  
And I being once there, I was very curious to inquire of my friend the Priest, the truth of that Miracle which was so much spoken of far and near, and as I did ask him what the matter was; he began to smile, and told me he knew not what it meant, and that the report was but a mere foolery; but such an answer was not for every one; he being wise enough for his own profit not to discover himself so clearly to all men: but he knew that I would not be contented with equivocations, nor enigmatique answers as many others, and that I was of a profession to keep all secret.  
And notwithstanding for all that, the same of that false revelation continueth yet at this day, and will continue from father to son, and those that will come after us will write it as an Article of faith. And whatsoever they did talk of an infinite number of other miracles which were said to be done in that Church, yet could I never learn so much as one; and when I have inquired, I found nothing but a false rumour of the people, nothing true; I mean true miracles, and not cures of Fevers, or the like accidents, which nature itself with Gods concurring or assistance may do.  
Nevertheless many go thither thronging, as they do likewise in a number of such places, on holy days and Sundays, idle and working days; so that all the neighbouring Priests complain as did that other, that their Churches were deserted, that there is no body in their Temples to assist at the Divine Service, to hear the Sermons; but that under the false bruit of those Miracles, and under pretext of that indiscreet devotion, the people do nothing but run up and down losing their time and money, and bring themselves in danger to starve or steal, that they may live the rest of the week, besides a number of disorders committed by the way, many young folks being glad of this occasion to make acquaintance, men and women being often obliged to be pell mel together, both by the way and in the Inn for want of room, women return back with their purses emptied, and their bellies filled with some other thing than wind; and all, they do there, is to hear a short Mass in great confusion, rub their beads against the Image, and receive in haste some small suffrages for their money, and see and hear a great disorder throughout the Church, because of the press of the people; and those who gain most there are the Priests and the Devils.  
As I remained in another Town bigger than the former, there was a child of twelve years of age, who had his sinews so contracted and drawn in, that he could not walk but crookedly, and leaning upon his hands and knees, and was four years in that manner, after which time a Gentlewoman of quality who had some skill in Physic, did undertake to cure him: and while he was in her hands for some weeks, his parents carried him to a famous Church, dedicated to the Virgin Mary, where being come at the earnest solicitation of his parents, he constrained himself to walk, and indeed did walk a little, and then did they cry out, a Miracle, believing their child was healed by a mere Miracle, which the honest Gentlewoman did contradict, maintaining that it was by her industry and remedy: But she was commanded by the Priests to keep silence, saying, that it was to deny the Virgin the glory due unto her, and that she did not well; but because the child did not walk firmly, but as if he were tottering, and very weakly, and as one whose sinews were not as yet sufficiently strengthened, (as I did see with my eyes, and as it happened to those who are cured by the Art of Physic,) it was a very strong proof to all men of good understanding, that that cure had been done rather by remedies, than by miracles; which notwithstanding was published in every place for most certain, and believed by those who did not understand the circumstances. I have heard speaking, and had knowledge of a number of cures which the people did esteem Miracles, they being done beyond the hope of the Physicians, and the appearances of nature; but if all that falleth out so, aught to pass for a Miracle, there are an infinite number of the like done every day, both with and without prayers, both amongst Christians and Infidels; nature working often by ways unknown to us, God permitting and so disposing.  
But those who are born blind, to recover sight; and the dead to be raised, and such like, is not done nor heard of now adays; but those who come after us shall find enough wherewith to fill their books, as many Writers in our time, in the times past, and as they have done at all times in the Romish Church.  
And concerning the dead which are raised, I have but this one word to say; to wit, that there being hundreds, yea and thousands who are said in the Legends to have been resuscitated at divers times, and by divers Saints, there is nothing seen nor found of all the said dead, or written after they were raised; and I marvel that men did not carefully gather all the news they might have brought from the other world where they had been, and how they did live after; For my part, if I knew a man who were raised 200. League's hence, I think I would willingly go thither to see him, and to learn something from him of that which he had known and done from the time of his death, to his resurrection; and if a man should carry him through the world as they do Monsters and rare things, I suppose he would gain more moneys, than did ever any man hitherto with any other thing: But we must say either our forefathers have not bethought themselves of that as now they might do, or rather they are but all fables: and except those who have been raised by Christ, and his Apostles, and which are mentioned in the holy Scripture, I see not sufficient ground to believe so much as one.  
And although there is no miracle now seen amongst us; yet there is no famous Church wherein they do not often publish some; and there is no Religion and Order, that doth not daily represent to the people some new Images of Saints, who are or have lived (as they say) not long ago in their Monasteries, and do many miracles; which in truth have never been done, or otherways are not miracles, but notwithstanding shall be written for Miracles by the posterity.  
I being the last year in close prison above eleven months together, where I had no other company but two little tame doves, which seemed to be given to me of God for my consolation and recreation in the affliction wherein I was for the confession of his name and of the truth, and besides some few Popish Books; there I chanced to reader (amongst others) a certain English Author called (as I remember) Ordericus Vitalis a benedictine Monk, who lived about St Bernard's time, a man zealous of the welfare and honour of his order, and writ the history of his own age and the two precedings; there he makes mention of a multitude of able men, and who were thought to be very holy in those ages, and were afterwards canonised, especially of St Bernard, whom he had seen and known, and St Anselme Archb. of Canterbury, who was dead a little before, and in whose Monastery he had lived, and of others the like: but he speaketh not of one Miracle; which he would not questionless have omitted, if he had known any; for it was his special intent and inclination; and he complaineth extremely and was sorry he found none to write. Nevertheless, those who lived after, have been abler and sharper-sighted than he was; for they have discovered them by hundreds a far of, where he who was in the place and living at that time could not see nor find one only; so may we say of all the rest, and although there be none in our time, yet they who shall come after us and write after the manner of the Romish Church, will find a great number.  
I have known a great many (of religious persons especially) who at this present have the opinion to be holy, and some of them to work miracles, & to have wrought in their life time; although I did never hear of it, so long as they were alive, and now they begin to adore their Images; some of them indeed were men who lived without scandal, and in reputation of godliness; but they were also said to have their own imperfections, as others; and I have known a multitude of secular persons, whom I believe to have been no less holy, & more perfect than they. And I may boldly affirm, as having known it by long experience, and heard it an hundred times from the most judicious and best among the religious, that if there be any virtue in the Romish Church, it is (beyond all comparison) more among the Laics and secular persons, than in the religious orders and Cloisters, for there is much hypocrisy among them, and more exterior show and appearance, to guide the opinion of men, and be esteemed holy, than of interior and care to please and be agreeable to God, (God not blessing those humane inventions.)  
And yet secular persons do but seldom possess that favour amongst the people, as to have Images, and be accounted holy and blessed, because their parents finding not so great profit to make them pass for Saints, or blessed men, as do the religious orders; they care not so much, for except (it may be) a little honour to their families, there is nothing but great charges and expenses to them.  
But there is no Saint nor miracle believed or esteemed among the religious orders, which bringeth them not great profit, and abundance of Alms; because they well know, that the more they are accounted holy, the more are the people inclined to do them good, in hope of their prayers, and to participate of their merits, as they often tell them; and if there were no gain to be made by exposing of Saints and Miracles to the people, there would not be so many seen in the Romish Church, but the profit is worth the pains.  
And the better to colour their mystery, they make Princes and Kings speak as being interest in the glory of the Saint. Besides, this being not done without great charges and much money, which they must give to the Pope's Commissaries and Officers, they labour to engage them, that they may have the help of their purses. Thence cometh it to pass, that poor people who want competent means, or have not so easy access to great ones, as the religious orders, may never pretend to be adored for Saints, and canonised in the Church of Rome, whatsoever virtue or perfection they may have; but there be few of the modern Saints, who are not of those Orders, and there is no Order that hath not a great number, and exposeth not every day new ones; for that trade is very profitable, and the invention gainful.  
And if those of the Romish Church brag so much of their Miracles, which they say are so easily and often done, I marvel much they chase not the devils out of the bodies of a number of persons, who (as they say) are so long time afflicted and possessed; that would be great charity, and that only were capable to canonize them during their life, and make them pass for Saints before the people, although it be easy to use imposture therein; there (they say) hath been a great number in our days (whether by Sorcery or otherwise, I leave that to others) where the Romanists may have fair occasion, for the fiction is easy there, and the devil doth his best to authorize the lie. Now I know that those who are esteemed most holy in the Romish Church, have been sent thither even by the Prince's command, and have tried all their faith, merits, fastings, austerities, relics, blessed beads, prayers and exorcisms; yet there is none can say, they have been delivered by them.  
But I have seen that after a great many had been much troubled with a certain Wench that was possessed (whom I knew) to deliver her, at last a certain Monk of a certain order, (whom I also knew) bethought himself to take her in pilgrimage of seven or eight day's Journey, to a certain Church, where many demoniacs were said to have been healed in old times; but he returned her with the Devil in her body, and a little Monk in her belly, which she got of him by the way. I have known a multitude of such like accidents, which I might set down, but I choose rather to pass them over with silence.  
Now a thing which seemed most miraculous to me of all that I did see in the Romish Church, was certain companies and fraternities of people, who have not their name from any Saint, but from charity, whose profession is to bury the dead, yea even those who die of the Plague; and yet do they not contract any evil themselves, nor those who frequent them: and I verily believe this cannot be done without some particular assistance and preservation from the bounty of God, that blesseth this good work. But the Romish Church hath no reason to glorify and prefer itself to others for it, because that is also done in this Kingdom, and in the reformed Churches of other Kingdoms, even with a better success; for not only they who have care of the body, but I have even seen those who have only a care of their souls, and who are ordained to minister spiritual comfort and assistance to them in their sickness, render them freely that service, without catching any evil or danger, either for themselves or those who are conversant with them; where of an hundred that I have seen employed in that Charge in the Romish Church, I have not known ten that escaped, although they ever lived sequestered from all conversation and commerce with the whole.  
But if we must acknowledge a Miracle, it is the delivery which it hath pleased God of his mercy to work for me, not only in bringing me out of the error and abuse wherein I was, but also out of strait prison, into which I was brought by the only perfidy and treason of my own brethren; for, being detained there under five locked doors, some of them half a foot thick, barred and bolted strongly, all the windows grated after the same fashion, and watched so careful, that I could neither write nor speak to any, but to my Keeper, who was forbidden to have any discourse with me, except for necessary things, and was chosen to that from among five hundred for the great trust they reposed in him, but not so much as to entrust him with the key of my innermost door, which for greater security was kept under two other locks, and given to another in custody, who was commanded to carry them about him day and night, so that (to speak in worldly appearance) there was no hope of my deliverance; but having called on God, and put my whole confidence in him, he moved the heart of my Keeper in such manner, that he not only resolved to leave the error of the Romish Church, after my example and persuasion, but even exposing himself to all danger, to set me at liberty, he had by God's favour the industry to come by the key, which was so carefully locked up, without any noise, or appearance of opening; and our good God gave us the grace to elude all their pursuing of us, (even with royal Authority) and to pass through the midst of them that pursued us, and even among my own brethren without being perceived; and however, they thought they had stopped all the Ports and passages for us, nevertheless, to escape by that only which was most convenient and ready for us, and where (I may say) the only providence of God towards us blinded them, they should not mistrust, that he might save his poor servants, who had no other hope but in his bounty. And in this (doubtless) we must confess that God is marvellous in his ways, and that there is even no wisdom, council, nor power against the Lord; and if I must acknowledge any miracles, this may be said to be one wrought by God towards me, rather than those of the Romish Church.  
If we must acknowledge any miracles in our ages; the marvellous deliverance of this Kingdom in the days of Queen Elizabeth in the year 1588., when the Pope having shared in half with the King of Spain, to make up that Navy, which they termed Invincible, to seize on this State, all their enterprises were brought to confusion, without doing an exploit, and that more by storms and Arms from Heaven, than by those of men; this should be called a Miracle. And the discovery of that damnable Powder-plot to King James in his time, being the year 1605. wherein the Enemies of the truth thought to destroy all the glory and Nobles of this Kingdom in a moment; may be called a Miracle. And the victory obtained 1639, by the Hollanders against the Spaniards on these Coasts, where nine or ten small Ships caused such terror and confusion, and were the occasion of the utter wine to a terrible and espouventable Navy, consisting at least of threescore and ten sail of strong Ships well armed; and brought all their unjust designs to naught; this might be held a Miracle.  
And if we must acknowledge Miracles, the discovery of the conspiracy and confusion projected the last Spring, the year 1641. against the tranquillity and repose of those Kingdoms, aught to be holden for a Miracle.  
And the agreement so quickly made betwixt the two Kingdoms of England and Scotland, which the last year 1640. some hellish firebrands and agents of the spirit of discord, would have set on fire the one against the other, to bring this whole State to confusion and ruin, which God hath turned to the confusion of the Authors, and good of his people; this may be said to be a remarkable Miracle.  
And if we must cry out Miracles, that which is fallen out this present month of October (at the writing of this) in Scotland, where divers of the greatest of the Nobility were near to be massacred, whereby the Enemies of peace thought yet again to bring this State into confusion, if God by his ordinary goodness had not showed himself at this time again the God and protector of his people; aught to be esteemed a Miracle.  
And if all miraculous deliverances which have been wrought by the bounty and mercy of God in this Island, since it received the faith and purity of the Word of God, had fall'n out in Spain, or in some other place under the Pope's Jurisdiction, they would have esteemed them as great Miracles as the deliverance of the Israelites out of the captivity of Egypt under the leading of Moses, or Josuahs' victories by his battles, or sampson's with the Jawbone of an Ass over the Philistims, or david's over Goliath, or Judith over Holophernes, and the like; and they would write and publish them as evident miracles. It is true also, and we ought to acknowledge God's power doth clearly appear therein; and we must not believe that those deliverances are fallen out by accident & chance, but confess that the bounty of God would therein show the care and affection he had for the conservation & protection of this his poor people, whom it seemeth he hath chosen and held in these ages for his peculiar heritage among all Kingdoms. And I marvel the enemies of the truth and of this State, open not their eyes to see those so marvellous protections, and that they have hardened themselves so often against the manifest hand of God.  
But this sufficeth, if those of the Romish Church have no stronger proofs to maintain their invocation of Saints, than the miracles wherewith their Books are stuffed, that will serve to deceive the simple; but men of understanding will not be satisfied with that; and I think it is out of question better to address ourselves to God through Jesus Christ, who is our only sure Mediator, as he commandeth us, and as the Apostles have done themselves and taught us to do; than to interpose all the Saints, as the Romish Church telleth us, without any word of God, nay, contrary to the word of God, which condemneth with Anathema those who shall preach to us or teach us any other ways, besides that which hath been preached to us by Christ and his Apostles.   

CHAP. XX.  
Of the holy Sacrament of the Lords Supper, and the Communion under both kinds.  
I Have ever had those words of St Paul in great estimation, by which he forbiddeth us to be wiser than we ought; 
Rom. 13.3.  Let no man (saith he) think of himself more highly than he ought to think, but to think soberly: And I have often marveiled that the Romish Church bragging that she accomplisheth the Counsels of Christ, which she holdeth for works of supererogation, and wherefore she thinketh God much obliged to her, despise in the mean time the commandments of our Saviour, and alienate herself so far from his institution and intention. For my part, I believe the excellency and perfection of a good Christian, of perfect faith and of the true Church, doth consist in approaching as near as may be to the intention and institution of Christ, and in endeavouring to do as he hath done, and as it hath been his will to show us; and in so far as we can conform ourselves to his actions, especially in the reception and administration of the Sacraments; for he is come to be our Master, and being the infallible Wisdom, he hath done and taught us all was needful.  
The Romish Church findeth fault with the Eucharist, for being called the Sacrament of the Supper, and calleth it the Sacrament of the Altar. Now it is certain that our Saviour instituted this Sacrament immediately after Supper, wherefore it may justly be called the Sacrament of the Supper, as it was for a long time in the Church of Rome: Even to this present they call it the day of its institution, the fifth feria in the Lord's Supper, Feria quinta in coena Domini; and that notable Bull, wherein are excommunicated and delivered to the power of the Devil, all the Princes, Parliaments, and Courts of Justice, yea and the most part of Christians in the world, and which is read so solemnly every year at Rome on thursday of the holy week, is called the Bull in the Lord's Supper, Bulla in coena Domini; and when Christ instituted that holy Sacrament, it is certain that was not on an Altar, but on the same Table whereon he had supped; and none of the Evangelists make mention here of an Altar; so there is no reason it should be called the Sacrament of the Altar, but the Sacrament of the Supper, or if you will, of the Lords Table, or of the Communion, or of the Eucharist; which words agree all with the institution of our Saviour, but not that of the Altar.  
The greatest controversy in this mystery, is not concerning the name, but the body of Christ, which the Romanists thinks they receive substantially and corporally there, and the Orthodox and reformed Church spiritually, sacramentally, and figuratively, and after the same manner that our Saviour did receive it and give it to his Disciples. Now there is no appearance our Saviour did eat his true and proper body; for so should he have had his body within his body, his whole head in his mouth & in his stomach, and at one time been passable and impassable; neither is there any likelihood he gave it after that manner to his Disciples; for as it is said, 
joh. 6.63.  Joh. 6.63. It is the spirit that quickeneth, the flesh profiteth nothing; and although we know that the whole body and person of the Son of God, is of an infinite merit, because of the hypostatical union with the Deity; yet the Roman Doctors confess ingenuously, and affirm with us, that it is not the corporal reception, nor to receive it corporally, that quickeneth and maketh us partakers of the graces of this holy Sacrament; for so should rats and dogs be capable as we are; but only the sacramental and spiritual union and reception, which is by true faith and the true and simple love of God, under the signs of this holy Sacrament; and therefore I marvel they stammer so much at this, seeing they do not pretend to receive more spiritual graces and benefits therein than they of the reformed Churches do.  
For my part, I may truly say in this as I have already said in the matter of the Saints, my inclination is very forward to render to God and the Saints, and all the mysteries of our Religion, all possible honour and respect; and if I could acknowledge the real and corporal presence of my Saviour in all his Sacraments and in all the mysteries of my Religion, I would do it with all my heart; but we have rules and laws that guide us, and to which we ought to submit ourselves, and only look to the will of God, his institution, and holy Word; for that is the only measure which ought to rule and form our faith.  
Now it is most evident by the Words and institution of Christ, that he did not give his body corporally, but only figuratively and spiritually under the substance and figure of bread; for see the words of Matth. 26.26. And Jesus took bread, blessed it, 
Mat. 26.26.  and broke it, and gave it to his Disciples: There ye see that which he took was nothing but bread, and that he blessed the bread, which he did take, and broke it, and gave it; so it was but bread which he gave, for that which he took, and blessed, and broke, was but bread.  
But ye object, that he said, 
Mat. 26.26.  This is my body therefore that which he gave was his body.  
It is true, he said, This is my body; but it is to be remarked that our Saviour speaking in Hebrew (which although much mingled with the Syriaque, was yet so called) spoke according to the phrase of that tongue; now in that language, the word, signify or represent, is not found, and in place thereof they used the word, Est.  
So we see in the Hebrew old Testament, this word, Est, ordinarily used for the word, signify or represent, as, Gen. 40.12. 
Gen. 40.12.  Joseph expounding the Dreams of the Cupbearer and Baker of Pharaoh, saith; The three branches are three days; 
Vers. 18.  and in the 18 verse; The three baskets are three days; that is, signify and represent three days; and in the 41 Chap. vers. 26. 
Gen. 41.26.  The fat Kine and the seven full ears are seven years, and the seven evil favoured and lean Kine, and the seven blasted ears, are seven years. It is clear then from these passages, that the word, Est, even in the Plural number, and in divers Tenses, import so much as signify or represent.  
Whence it is that although the Greek tongue want not words to express (signify figure or represent) yet the Greek new Testament which often followeth the Hebrew phrase, hath often est for signify, as the Apostle Paul, 1 Cor. 10.4. 
1 Cor. 10.4. Gal. 4.24. Rev. 19.9.  (The stone was Christ) and to the Galat. 4.24. the bondwoman and the free (to wit, Agar and Sarah, are the two Testaments.) And Rev. 17.9. The seven heads are seven mountains, upon which the woman sitteth; And in vers. 12. The ten horns (ARE) ten kings; 
v. 18.  and vers. 18. The woman which thou sawest (IS) the great City.  
It being impossible then for our Saviour to say in his own language this signifieth or representeth my body, because those words were not in that language, he spoke as he could, and according to the form of speech used among the Jews, and familiar in holy Scripture: And the Evangelists knowing that Christ did speak in that manner, have set it down the most ingeniously they could: so the Romish Church hath no reason to believe that to be his true body, because Christ said, (This is my body.)  

joh. 14.6.  Besides, when our Saviour saith, St. Joh. 14.6. I am the way, the truth, and the life, I am the door, and the like; the Romish Church understandeth it figuratively, and by way of Allegory; why then when Christ hath said (This is my body) do they not understand it figuratively? for it is as hard to believe that the bread is the body of Christ, as that he is the way, or a door; and all that they say, that our Saviour did more clearly explain himself in those other passages than in this; it is without reason or ground, but rather he hath explained himself more clearly in this than the others, 
Luk. 22.19. 1 Cor. 11.16.  saying, (Do this in remembrance of me) as S. Luke hath it 22.19. and as S. Paul explaineth it, 1 Cor. 11.16.  
Moreover, if Christ had given his true body, he would have commanded his disciples to adore it, and would have elevated it that they might have adored it; which cannot be observed, seeing they sat still at Table, which is a posture no way fit for adoration: and they who should do it now in the Romish Church, would be judged to be profane and contemners of God; and this adoration would have been chief necessary at this first institution: and as it was impossible but some crumbs would fall especially in breaking the bread (as Christ is said to have done) he would straightly have charged them together to gather up all the crumbs together diligently, not leaving any, (as they do in the Romish Church;) for according to this opinion, Christ should be wholly in every little crumb, as well as in the greatest pieces; which nevertheless is not to be seen in any place of the holy Scripture.  
This is also proved by the words pronounced in the distribution of the cup; for thus S. Matthew hath it, 26.27. (and taking the cup he gave thanks, 
Matth. 26.27.  and gave it them, saying, Drink ye all of this, for this is the blood of the new Testament, which is shed for many for the remission of sins.  
S. Luke who hath written since hath these words, Chap. 22. v. 
Luk. 22.20.  20. This cup is the new Testament in my blood which is shed for you; and likewise S. Paul, 1 Cor. 11. This might suffice to show that the words of S. Matthew should be figuratively understood, and in a significative mystery; for S. Paul and S. Luke having written since, have set it down after the same manner to clear the mystery; having made as it were a paraphrase upon the words of Saint Matthew.  
Now those words of S. Luke and S. Paul lead strait to the knowledge of the truth; for I believe not they can say that the cup is really the new Testament, or a covenant; for a Testament or a Covenant are a relation, an action, an accident, and the blood is a substance.  
Moreover, a Testament consisteth in clauses and promises, which can no ways appertain to the blood of our Saviour; and there is no reason to call Christ the Testament, seeing he is the Testator himself; and if a party contracting can be called Testament and Covenant, the faithful may also be called the covenant; and the Priest making daily the blood of Jesus Christ, should make the covenant and Testament of Christ every day, which is eternal, and was made before the institution of this mystery. The Gospel which is the Testament of the Son of God being already divulged: and therefore we must say that those words (this cup is the new Testament in my blood) ought to be understood figuratively, and in a signifying mystery; and therefore you may see the word, est, used for signify or represent even in the institution of this mystery by the Romanists own confession; wherefore then think they it strange that it is so used also in the distribution of the bread?  
Furthermore, this Sacrament is called bread in a number of other places, and that after the institution of this mystery, and Christ saith after the administration of the wine: (Verily I say unto you, I will drink no more of the fruit of the Vine) he meant then that it was wine after he had spoken those words.  
In a word, the institution of Christ appeareth so clearly in this mystery to have been only the figure of his body and blood, that I marvel how any can doubt of it; and those who desire to be further informed upon this may read the Authors who have written of it more learnedly and copiously, especially the books of Doctors Peter du Moulin, and Andrew Rivet, two of the most able and famous writers of this age and who are reputed for such even by the learnedst of the Romish Church.  
Now as for the distribution and communion under two kinds, it is certain that Jesus Christ gave it so, and that he gave the bread and wine together to all them that were then at Table with him: and that in them he hath commanded all Christians to do the same, 
Matth. 26.26.  by those words, (Take and eat) and by those other words, (Drink ye all of this) for they to whom he saith, Drink ye all, were none other but they to whom he had said, Take and eat: and when he said, drink ye all, if they to whom he spoke should only represent the Priests (as the Romanists will have) there should be none also but the Priests obliged to communicate under the element of bread; for they were none other but the same: and there is neither ground nor reason to make this distinction.  
But if they say that the Church hath taken the cup from the people for many just reasons, and to shun a multitude of inconveniences; as because the wine might easily spill, because it is scarce in divers places, or for the irreverence many might commit in wetting their beards in the cup, and so letting some drops of the blood of Christ hang thereon, by which means they should have the whole body of Christ hanging at their moustaches, which would be very great irreverence, and other the like frivolous and ridiculous reasons, that is to show themselves wiser than their Master Christ, and to blame him of indiscretion, for not foreseeing all those inconveniences and disorders in instituting that holy mystery.  
But our Saviour being the eternal Wisdom cannot be blamed of that vice, and well knowing and foreseeing all that was to fall out in the world through all the ages to come, all those reasons ought not to be alleged on the contrary: but it is in a multitude of other things as well as in this, that the Church of Rome passeth from the institution of Christ to follow her own inventions, desiring herself to be esteemed wiser than the Wisdom itself.  
Now I believe a Christian cannot be blamed for doing as Christ our Master hath done, and taught us by his example and words, and to imitate him as near as can be in all his actions, and especially in the administration and reception of the Sacraments; but rather that the perfection of a Christian life and doctrine consisteth in following the words, and examples, and the institution of Christ, and that with all possible exactness; and seeing the Church of Rome believeth and confesseth that Christ hath instituted the holy Sacrament as it ought to be, and none can find fault with his institution; wherefore do they not follow his institution and example? which if they did in this and other things, they would in a short time be but one fold and one Shepherd, to wit, Jesus Christ; and all controversies should be quickly decided.   

CHAP. XXI.  
Of the Mass, and of Prayers in a strange Tongue.  
ONe of the things of greatest importance at this day in the Romish Church, is the Mass which the people be commanded to hear wholly, on the Sundays and holidays, under the pain of eternal damnation, and are exhorted to hear it every day, for which so many rich Altars are erected; for which so great diversity of ornaments of silk and embroidery loaded with gold and pearl, and for which they have such a huge number of utensils, of incense dishes, of candlesticks, lamps, and moveables of gold and silver, that to speak the truth, it is a thing very pleasant to the eye, and very capable to draw approbation and applause from those who have no other reason but sense; but in matter of Sacraments and divine mysteries, men ought not to stay upon humane inventions proper for recreation and delight, as may be done in Tragedies and Comedies, and in worldly magnificences and pomps of this world; but they ought only to look to the divine intention and institution, and seek more after the happiness and salvation of the soul, than the contentment and pleasure of the sense.  
And howsoever the Popish Doctors preach to the simpler, that Christ and his Apostles did say Mass, and write in the Indices of their Bibles, and contents of Chapters, the Mass proved in these places where Christ instituted the Sacrament of his Supper; if they mean that, to communicate in both kinds is to say and sing the Mass; I confess truly that Christ and his Apostles did sing Mass, and that the faithful communicating and perticipating of the Sacrament after this manner, say Mass.  
But if by the Mass they mean to make a sacrifice upon an Altar covered with three Table-clothes with so many prayers before and after in a strange tongue, and unknown to the people, with so many Ceremonies and lifting up of their hands and eyes, with stretching abroad and folding of their arms, fingers, hands, and body, with so many cross upward and downward, on the right hand and on the left; on the bread, the wine, the corporal, the Altar, the forehead, breast, and mouth of the Priest, and where the Priest communicateth ordinarily alone and almost every day, and the people (for a long time) only once a year; for my part after I had read again and again the holy Scriptures, I could never find any such thing, or any thing like to it; and so, it must of necessity be confessed to be a humane invention for the end which I shall quickly show you, and no Divine institution nor Invention.  
Neither can they in reason allege here the Apostolical Tradition, and derived from Jesus Christ and his Apostles, although there is nothing expressed in the holy Scripture, nor any written word; for if that mystery were of such importance (as the Papists would have it at this day) it would have been so also in the time of the Apostles who should have had a perfect knowledge thereof, it being a doctrine they should have much preached to the people as a thing of exceeding great importance; and they being men of excellent devotion, and incomparable zeal for the mysteries of faith, they should every day, or at least often, have said Mass, and exhorted the people earnestly to be present, and hear the same as they do in the Church of Rome: now there appeareth nothing at all of this in the holy Scripture.  
St. Paul indeed speaketh to us (especially once) of the Sacrament, of the Supper, and of the preparations wherewith we ought to come to it. Furthermore we see that the Apostles and primitive Christians did convene sometimes about Easter to break bread, and participate of that divine mystery together, but in no other place is there any mention made of the mass in the Romish fashion, nor of any sacrifice without blood (as they term it) which I exhort all the Romanists diligently to consider as I have done; and I persuade myself they will no more find it there, than I; Neither will they find any where, that the bread of the Supper was an host, or a round cake, or that they kept it in the Temples with so great ceremony and care in Tabernacles, and rich cabins, as they now do in the Romish Church; and I believe no other thing can be concluded, but that the Romish Church thinketh herself wiser than Christ and his Apostles, in obtruding for an Article of faith a doctrine which was never left by Christ, and which was neither preached, written, nor practised by the Apostles; for although they had spoken nothing in their Epistles, yet Luke who did write all that he could see and learn of their actions, would not have omitted this which is esteemed of so great importance in the Church of Rome.  
So it is clearly to be seen in the Histories, that it is an invention of the Popes, who have from time to time added to it, every one of them according to his fancy, to day one ceremony and prayer, to morrow another; now one ornament and vesture, and then another; sometimes making it of one fashion, sometimes of another, till at last it was come to that height, wherein it is at this day in the Church of Rome; & it is now a snare to precipitate many Priests into the bottom of hell, for not using that disposition which they know to be required therein; and which is the cause of the perdition of an infinite multitude of Christians for not hearing it with that respect the Romish Church requireth, which they of that belief are obliged to obey, and in doing against their conscience (although erroneous) they are judged culpable of sin: and all that according to the doctrine and maxims of that Church.  
Now to define properly, or describe the Mass as it is at this present, I suppose I may say justly that it is a good trade instituted and invented by the Church of Rome, to nourish and entertain an infinite number of Priests, who become Priests principally to gain their living thereby; fit to enrich the Monasteries and Churches, and make all the Monks live finely, and whereby the people's purses are emptied, and finally a Trade that serveth to condemn many as well as those who say it, as of those who are obliged to hear it.  
This definition seemeth a little too rude, and at the first sight ridiculous; but it is true, and the Romanists themselves may confess it; (if they will) for the taxes and prizes of Masses now adays are for the most part as of bread in the Market, and he that giveth not so much, getteth none; and because silver was scarcer in former times than now, so the Masses were not worth so much; and a Mass that will not be said now for eight or ten pence, was not worth two or three pence in former times; and in many places men had more than they desired at that rate, and because all things are dearer now than they were, so the masses are also.  
And because the religious orders who are insatiable in wealth, and who never refuse any wealth whensoever it cometh, were loaded with so many masses that they could not say the half of them: the Pope who saith he hath power in heaven and earth, hath (as they say) of many smals, made one great; and of an infinite number of masses which were founded by particulars, he hath made but one, wherein all the benefactors are comprehended in gross and in general terms; and so by an handsome Bull hath discharged them of all scruples, which if their founders had mistrusted, they would have been wary to have left so great wealth and rents as they have done to that effect; so they who live at this present amongst the Papists, are become wise at the coast of their Ancestors, and are loath to commit any such follies, and rob, and beggar their children to enrich and fatten the Monks.  
But howsoever, commonly he that wants money can have no masses; and because the Church of Rome holdeth masses to be the principal means to deliver a soul out of Purgatory, so there are none but poor people who are to stay a long time in that fire for want of money to buy masses as the richer sort; and so to be rich is a great help in the Church of Rome to go speedily to Paradise, contrary to that which Christ said in S. Matth. 10.25. that it was very hard for rich men to enter into heaven; 
Matth. 10.25.  but it is a Church and Sect wherein the whole doctrine of Christ is over-turned.  
And as it is a very profitable profession to say mass, so there is abundance that embrace it as a good Trade, and sufficient to gain their living well; and they say no mass but when they find Merchants; and if they can have every day, they account it great profit: and he who giveth most shall first have the Mass, for such is the course of the market: I will not speak of them who being but able to say one mass a day, do nevertheless promise the same to many, and take money for many; because imagining it to be of infinite merit (according to the doctrine of the Romish Church) they believe that one is capable, to satisfy for all, and is beyond comparison of greater worth than that which is given by them altogether; but this is a mystery which must not be revealed to the people; for that is against their intent, and if they should believe it, they will be loath to be so forward to cause say so many masses (either for themselves or for their friends deceased, or who are in travelling, or in necessity:) notwithstanding this is but too much practised in deceiving the simpler to the undoubted condemnation of many Priests, who so deceive the Merchants, who mind to deal honestly; though I will not say that is the practice of all.  
But that hindereth not this to be true, that the Mass is a Trade which condemneth many Priests as well in that respect, as because they believe they receive a Sacrament and make a sacrifice, wherein the purity of the conscience is declared to be altogether necessary according to the Romish doctrine, and to which they see themselves engaged every day to gain their living, or for other ends, it is altogether to be feared, that for the most part they go not about it with due purity of conscience; and daily experience showeth us sufficiently that there are too many vices and defects in the Romish Clergy, not to have this distrust.  
And it is in this manner I say, that the Mass is a trade that damneth many who say it, yea and many also who hear it; for all Christians in the Romish Church being obliged, under the pain of mortal sin, to hear the whole Mass, the Sabbaths and holy-days, and not only to hear it, but to hear it with attention and devotion, without willing distractions, at lest which last any considerable time (as the third part of the mass, according to rules of their Casuists and Doctors) this condition maketh me say, that of an hundred there are not ten (it may be) that fulfil this precept, and are not condemned in hearing the Mass, they committing mortal sin for want of due attention; but let every one judge himself: it sufficeth that I know but too well the practices of the Romish Church not to be believed in this point.  
And to speak truly, it is a lamentable thing to see the Romish Church condemn and judge with damnation they who hear not those mysteries with due attention and devotion, and in the mean time that the people should carry so little respect to it; that I persuade myself all those who have not seen would hardly believe it; for ye shall not enter into any parish Church, nor in a great number of others, where there are any considerable number of people, at a great Mass or often other ways, but ye shall see some of them laugh, others prattle & play the fool, some of them standing, others kneeling on one knee, others sitting after an uncivil manner, and some seeking occasions, if not with words, at least with amorous looks; in one part the dogs play, in another children crying and weeping. In a word, often so great noise and insolence, that it seemeth rather to be a marketplace than a Church; and except a few who are therefore esteemed zealots, and scrupulous, 
Isa. 29.19. Mark 7.6.  and of shallow brains, and who are mocked of others, God may well say that which is in Isaiah and St. Mark, This people honoureth me with their lips: for except (it may be) some Pater noster or Ave Maria which they will say negligently, and in haste, or a little of their beads which they will turn over for ceremony, and some adoration they give at the elevation of the host, all the rest is spent in discourses or idle thoughts; and this is the ordinary fashion in most places both in the country and in the towns, as well of the meaner people, as of the Nobles, to be present at Divine Service in the Romish Church.  
Now I having often times considered with myself the cause of so great profaneness amongst the people, and of the little attention and respect they carry to Divine Service in that Church; I believed that it did proceed especially from the continual praying in public, in a strange and unknown language to the people, and which very few understand; for howsoever I must confess, that many of the prayers of the Romish Church are good, and all that they say is not evil and erroneous; Notwithstanding they being said in Latin, the people is not edified thereby, and not knowing that which is said they can have no devotion, nor be stirred up towards God, the Priests also singing often with their Gregorian notes (as they term them) and even ordinarily sing with such haste and anticipation one upon another, that even they who know the Latin, can understand nothing: and thence it is that not knowing what is said and sung by them, they can have no good motions thereby, and the people also for the most part reading only prayers and psalms in Latin, it is not to be marvelled if they have not due attention, and if their minds which are not stayed by any sensible object of devotion, suffer themselves to be carried away with a thousand extravagant thoughts, and even often with actions.  
Which questionless would neither come to pass in that manner, nor so easily, if their private and public prayers were said in a known language, as it was certainly practised by Jesus Christ and his Apostles, and even by the first Christians; but the Church of Rome which esteemeth more of his own proper inventions, than of the Word of God, and divine institution, hath brought in an humane and new doctrine unto the people for the doctrine of Christ.  
I know they allege reason for it, and that they say (among others) that the mysteries ought not to be divulged to the simpler; and so the people in the Romish Church is nourished in an exceeding great ignorance; and glory therein, the Doctors maintaining them in it. But the Apostles and Christ did not so; and no man can be too much instructed or learned in the mysteries of salvation: and many more mischiefs follow on ignorance than on knowledge; and it is certain that Christ did pray, preach, and celebrate all mysteries in the vulgar tongue which was understood of all, and no man can doubt but the Apostles did the same: what then? Will we be wiser than Jesus Christ and his Apostles? the people in those days was more rude, and less capable of mysteries than now adays, for they were but newly come out of Paganism or Judaisme.   

CHAP. XXII.  
Of Auricular Confession.  
THis point of Auricular Confession is also for the present holden to be of greater importance in the Church of Rome than the Mass, and there is no virtue nor any other duty so much recommended at this day as a full and faithful confession of all sins, and even a general confession of the whole life. In a word, all the perfection and excellency of all Christian doctrine at this day in the Romish Church aimeth at that point; and although ye should give all your goods to the poor, 
Concil. Trident. Tolet. Jest. Bonac. and others.  and were the best man in the world, and endued with all the excellent parts of bounty and virtue, yet if ye confess not often, and exactly, all your sins great and small, all the adherent circumstances which aggravate the same, and tell faithfully and punctually the number, all the rest is nothing; and without that (say they) it is impossible to be saved, or please God in any fashion, for those who have the occasion and commodity to do the same after they have sinned.  
To prove this doctrine which is an Article of Faith in the Church of Rome, they produce no passage of the Scripture that hath either force or reason: for, to allege that of S. James, 
jam. 5.16.  ch. 5.16. (Confess your faults one to another, and pray one for another that ye may be healed) is without sense or reason; because that which is subjoined (and pray one for another) showeth clearly, that as S. James recommendeth not prayer only to the Priests, so he commandeth none to confess their faults to the Priests alone.  
For as he speaketh of a reciprocal prayer and mutual assistance, so speaketh he of a mutual confession betwixt particulars after quarrels and offences (as the Cardinal Caietan confesseth and acknowledgeth well in his Commentary in this Epistle,) it is not there spoken (saith he) of a sacramental confession, as appeareth, because he saith, Confess one to another. Now the sacramental confession is not made one to another, but to the Priests only; but it is spoken of the confessions, by which we mutually confess ourselves to be sinners, that they may pray for us; and of the confession of faults which are done by one another to be mutually appeased and reconciled; but there is no appearance that S. James speaketh here of Auricular Confession, neither of confession to the Priests alone.  
And although it were true, that S. James did speak here of the confession to Priests, it will not follow that he spoke of Auricular confession, for there is great difference: and as it is very necessary to salvation to confess all our sins to God, and profitable to confess our sins publicly also, and before men in token of repentance and grief, and to edify our neighbours; so none can deny, that it is both profitable and good to confess our sins to the Priest, not for any obligation they have to do it (there being no commandment or Word of God) but to discharge his conscience, and seek remedy for his imperfections, consolation in his infirmity, and counsel in the ordering of his life.  
And howsoever the Priest may minister matter of comfort to a penitent and afflicted soul, upon the assurance he may give him that his sins be forgiven him, if he be truly penitent, & have a true faith in Christ; notwithstanding he ought not presume to give a formal absolution, but only declarative or else deprecative; nor think to pardon sins as do the Priests of the Romish Church, there being none but God alone that can pardon sins: 
Mark 2.7.  as Mark. 2.7. but only assure and declare that if there be true faith and repentance, there sins are remitted, or pray to God that he will remit them.  
And as for that which was said to the Apostles by our Saviour, That whatsoever they should bind on earth should be bound in heaven; and whatsoever they should lose on earth, should be loosed in heaven. It is clear from the consideration of the whole passage, that it is only understood of the exterior power of excommunication, which we ought to acknowledge in the Church, not of the power to absolve from interior and secret sins; for, see the passage, which I exhort the Reader diligently to consider: 
Mat. 18.15 etc.  If thy brother trespass against thee, go and tell him his fault betwixt thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee two or three more, that out of the mouths of two or three witnesses every word may be established: and if he shall neglect to hear them, tell it unto the Church; and if he neglect to hear the Church, let him be unto thee as a heathen man and a Publican. Verily I say unto you, that whatsoever ye shall bind on earth, shall be bound in heaven: and whatsoever ye shall lose on earth, shall be loosed in heaven. Thereby it is evident, that Christ meant only to speak of the band of excommunication and ejection out of the Church, and that all that the Apostles should bind on earth with the bands of excommunication, should be thought and esteemed bound in heaven, and before God: and that which they should lose and absolve on earth, restoring and reconciling them to the bosom of the Church, should be holden absolved and restored before God, and might partake in the prayers of the faithful.  
Nevertheless, many Priests in the Church of Rome holding themselves successors of the Apostles in that, believe that from those words they have power given them to absolve from all sins indifferently, without any reservation, seeing that even the same words are said to them, at their consecration. But the Bishops give their glosses and exceptions upon, and say that it is to them it belongeth, being properly and especially the true successors of the Apostles, and the Priests but by commission, which they can amplify and diminish at their pleasure in the absolution of sin, limiting their power in certain causes, and reserving others to themselves, forbidding the Priests who are under their jurisdiction to absolve them; and the Pope who termeth himself Bishop of Bishops, and attributeth the whole and absolute power of the Church to himself, clippeth the authority of the Bishops in this, using them as they use the Priests, forbidding they should give absolution for every thing, but reserve certain causes to himself wherein he forbidden them to meddle; and as the Priests murmur against the Bishops for that, so do the Bishops against the Pope, believing no sin nor case whatsoever, to be exempted from their jurisdiction according to the words of Christ: and thus do they agree among themselves on the explication of those words of God even in the matter of the Sacraments.  
But the Pope doth not only extend those words unto internal and external sins, but persuading himself that it was especially said to him, All that thou shalt bind on earth, shall be bound in heaven: and all that thou shalt lose on earth, shall be loosed. He taketh upon him to lose the bands of oaths, lose and exempt Subjects from the subjection and fidelity they own to their natural Princes, and children from the obedience they own to their fathers and mothers, when they become Religious in any Monastery; by the same authority they lose marriage lawfully contracted, if it be found that the husband and the wife together have presented a child to be baptised, or be allied by the confirmation; and so it seemeth that the Scripture is only alleged by the Papists to uphold and maintain the power of the Pope.  
Now what ever is the controversy among them for this passage, it sufficeth that it manifestly appeareth through the whole Scripture that Christ did never command Auricular Confession, but repentance and amendment, and that the Apostles did neither command nor practise it, which if they had done, it would questionless have been mentioned in the Scripture in some places of their writings, or in the History of the Acts of the Apostles; and if the confession were of such importance as they would have it in the Romish Church, the Apostles doubtless should have preached it, and even practised it often amongst them, confessing one to another; For all the Doctors confess that they might commit, if not mortal, yet venial sins; and when they did declare the faith to the faithful, they would also have preached the sincere confession of their sins, and taught them the true manner of the same; and even to make general confessions as they had preached the practice and exercise of other virtues; which not being found in any part, we must conclude, that in their time confession was not in use, and that it is an humane invention, proceeding neither from Christ nor his Apostles, but instituted, established, and maintained by the Clergy for the great temporal profit they draw from it.  
I say moreover, in the time of the primitive Church, Auricular confession was not in use, and was neither thought an obligation nor command, nor of such importance as it is at this present; which that it may be most clearly seen, I entreat the Reader, and (especially them of the Romish Church) to see in the life of their Saints, which they hold for their Bible and holy Scripture; there let them read the life of all the Apostles and holy Martyrs, nay even of all those whom they call the Confessors of the first ages, as of St. Augustine, chrysostom, Athanasius, and Basilius, who is esteemed to be founder of the oriental Monks, of St. Anthony, and St. Paul the Hermits. Finally, of all those of the fourth, fifth, and sixth ages, yea and since, I am assured they will never find that any of those ancient Fathers did make any auricular and secret confession to the Priests. Notwithstanding they are esteemed to have been very zealous men in Christian Religion, and men of virtue and exemplary perfection, who would never have omitted it, if it had been of so great importance. See both their life and death, there is never a word spoken of Auricular confession; which if they had used, it would questionless have been mentioned some where, in some one of those lives, which are in great number.  
And he especially who not long ago hath gathered and collected all those lives; and who hath omitted nothing which he thought might be useful to the Romish Church, would never have left out this point, if he had found the least traces of it in any places; and I even marvel he hath not added it, as he hath done many other things of his own invention; but we must say, that either he did not bethink himself of it, or God hath not permitted it to confound this new doctrine of the Romish Church, by looking to the ancient, and the practice of those Fathers.  
And mark how the same Author forgetteth not to mention this point in the times of those where he findeth it to have been used; and because that this Auricular confession hath been in greater estimation within this short time than ever before, so there is no Saint in those last ages in whose life there is not very special mention made of their frequent confessions, and their sincerity therein; but in the lives of the ancients there is no mention made of it at all.  
Moreover, I marvelled often that there was no more spoken of it in the books of the ancient Fathers; Turn over, I pray you, Augustine, Irenaeus, Theodoret, chrysostom, and Cyprian, and see if there be any thing spoken of Auricular confession to the Priests; it may be they speak of some exomologese and confession, but that was public and not secret confession to the Church for satisfaction and edification, and not secret and Auricular confession to the Priests for sacramental Absolution.  
Remark also if ye find in any place of them any examination of the conscience, with which all the Books of this time are filled in the Church of Rome; see if any of them hath written any cases of conscience, to teach the manner of confession, as we see a great multitude in our days; there ye will find no such things: and is it not a strong proof, if it be not found in those Fathers, that Auricular confession was not in use in those days; for they being so godly men, and the most famous of their ages, they would often questionless have used it and recommended it to others; and it is not credible they would have composed so big volumes without making clear mention in some place, nay, even in many places of that which is esteemed so necessary a Sacrament, and of so great importance.  
Furthermore, Ye will find in the Book of the lives of the Saints, and in the History of the ancient Hermits, attributed to St Jerome, how those Ancients were sometimes, nay, even often and in many places of Egypt four or five thousand Hermits or Cenobites, or more, under one Superior & Master, accustoming themselves to the singing of Psalms, reading and meditation of the holy Scripture (for it was not as yet forbidden in those times) and to work with their own hands and bodies to win their live, and be burdensome to none (as St Paul did;) and commonly there was but one Priest for that great multitude, who often did not live amongst them, but came to see them every Sabbath, to celebrate divine Service unto them.  
Now there is no appearance that the confession was in use in those times, for one or two Priests would not suffice to confess often so great a number, and though a man should do no other thing in a fortnight, he were not able to confess two thousand: And those Books of their lives make no mention that they called their Priests to confess them, even when they were near to death; but that they did prepare themselves for that passage by the meditation and reading of the holy Scriptures, and often hearing and reciting of Psalms.  
And there were even many amongst them, if that Author speaketh truth, who were for ten or twelve years, or more, enclosed in little chambers of purpose, and sequestered from all humane conversation, without seeing or speaking to any, and often dying alone.  
If in those days the confession had been holden for a necessary Sacrament, men would have judged that to be a diabolical illusion and deceit, as they would now do in the Church of Rome, if there were any found, who to follow his private devotions should leave off the whole way and practise of confession. I entreat the Reader in the Romish Church, to consider this well, and if he doubt I speak not the truth, that he would take the pains to see those Books, and ruminate the matter.  
Now all that showeth most clearly, as I suppose, that the doctrine of Auricular confession, holden to be of so great importance at this day in the Church of Rome, is not a doctrine derived from Jesus Christ nor his Apostles, nor yet practised by them, nor used among the Saints and Christians of the first ages, but a doctrine invented not long ago by the Pope and the Clergy of Rome, for the great temporal profits it bringeth to the Priests; for, of all the Sacraments of the Church, there is none of so great worth to the Priests, as that of the confession.  
And although there be some who take no money in confessing; that nevertheless, is only to refuse a little fish for a big one, and the gratifications they receive from their penitents (especially of the female sex) recompense fully all their pains, those who use that trade, and who are acquainted with their practices know well enough how profitable this mystery is to the Priests; and it sufficeth to tell you that a man who can but handsomely handle the consciences and the spiritual of men, can but easily dispose of all their temporalities, and the gold and silver which is found with many confessors after their death, and the abundance of all things during their life, and so many sumptuous Monasteries newly erected in many Cities, and so many costly ornaments, and so great riches and wealth, which are to be seen in many of them, are (for the most part) the effects of the sole Auricular confession, and it is thought that it is at this present, (at least) as profitable to the Clergy, as the doctrine of Purgatory or Invocation of Saints is or ever was, this being even the Primum mobile, which moveth all the rest.  
And they who do profess it, and know the worth of it, would not leave it off for any thing, and therefore labour to maintain it by all means whatsoever; and that even in despite of the Bishops, who would feign hinder the Friars from using it, thinking themselves sufficient and capable enough alone with their Priests to govern their flocks, without those auxiliary troops which the Pope sendeth them against their will, and which take all the fat and flesh of the flock, whereof Christ hath given them the full charge; but God so permit, that having left the true doctrine of Christ, they are confounded and troubled in the use and practise of their own proper inventions.  
I remember that a man of great note amongst the Clergy, told me some while ago at London, that many of the Clergy in England, knowing the utility and profits the Confession might bring them, were sorry that morsel should have escaped out of their hands, and that they would quickly set it up again if it were in their power. I know not if he judged others by himself or not, nevertheless, I believed at that time with many he was not much inclined to Papistry, and now I have much reason to be otherwise conceited of him, and not I alone, but to satisfy such men (if yet any such be, which God forbidden) I will tell them that as the confession bringeth great profit to some particular and private Priests, it draweth also after it insupportable inconveniences and incommodities to the Pastors and General of the Church, for, the confession is grown at this day to such excess in the Church of Rome by the persuasions and exhortations of the Preachers, that as the Pastors in former times did move the people thereunto both by themselves and others, they are now constrained to divert them at this present, because where there is but a reasonable number of people, this exercise is inconsistent with all other offices and services in the Church, and it is impossible that the Priests and penitents can discharge themselves faithfully, even according to the Rules of the Romish Church.  
For where there is (for example) 4000 Communicants in a Parish (as there are many if the most part) which will confess themselves at some great feast, as at Christmas, or Whitsuntide, or one of the feasts of the Virgin Mary, to which they have so much exhorted the people, that now it is become customary unto them; and he that doth it not, is in a manner not holden to be a Christian. Every Priest is not able to confess fifty in a morning, though he should labour from five of the clock in the morning till midday without any intermission; so that there must be above twenty Priests to confess a thousand in a forenoon, and above forty for two thousand, and yet all must be done posthaste (as they say) and do no other thing; and what good can one do in so ticklesome a business in such precipitation. In the mean time, who shall say all the Masses which must be said aloud and with low voice, and who shall help to sing and say the divine office, the Matins and other Canonical offices, as the custom is in the Church of Rome, and who shall preach and perfect the rest of the Service which the day and the public require, and what shall be done where there are not so many Priests, two or three hundred being sufficient to cause a great trouble.  
Besides, when there is a great feast, the throng is so great almost in every place, that it will be one morning's work only to wait his turn, for to say two or three words in the Priest's ear in great haste; and that often putteth all the families to trouble and discord, for, the Mistress is angry with the maid for staying too long, and the husband against his wife; and if they be both there together, the children and the whole household are in confusion.  
Observe also that there are few others but women that will wait upon this wearisome and troublesome devotion, for, the men, (especially the wiser sort) not believing it so easily, and remarking so many things which offend their spirits, leave the practice to their wives, which being naturally inclined to prate and discharge their spleen, and discover their secrets, are glad of this occasion to tell all their businesses, and often those of their neighbours, and declare their grief to a man whom they think obliged to keep all secret; and therefore we must not marvel if we see the women so much inclined to it; and the Priests knowing them to be more tractable, and consequently more liberal than men, labour to keep them in those exercises, what ever disorders or discontentments may fall out from their husbands. But finally, there is no man of spirit who will not confess that Christ and his Apostles have done wisely, in having not instituted this fine mystery.  
The Bishops also themselves and other Pastors, who have more interest to conserve the divine service in their Churches, and to have a care of the general good, than of the profit and particular satisfaction of their Priests, begin as much to detest the use of this confession, as they did ardently preach and recommend it heretofore, for now they see the great disorders and inconveniences it draweth after it, and their experience will be the cause they will not be sorry to see all reestablished and restored to the primitive order in the time of our Saviour and his Apostles.  
I pass over the great scandal occasioned by this confession, whereof an infinite number of Cities and places can give too manifest testimony, and which is the cause many judge well that it is surest and more profitable to discover and confess our secrets to God alone, according to his holy will and commandments, than to Priests, to obey the precepts of the Pope; and I shall yet show in another place, that the confession is a snare which precipitates many into hell, if the Maxims of the Romish Church be true.   

CHAP. XXIII.  
Of Purgatory.  
THe Church of Rome, which hath founded her new doctrine not upon the Word and will of Christ, but especially upon profit and greatness, hath not contented herself in stead of two Sacraments instituted by our Saviour, (to wit, Baptism and the Lords Supper) to add five more, whereof the Pope, the Bishops, and the Priests, can make good profit every one of them, according to his degree and charge; whether it be for the administration of them, or the dispensations, or other casual things, which concern them, and which fall out every foot. But she hath yet further bethought her, to invent a Purgatory, which she saith is a place whether the souls of the faithful departed in God's favour do ordinarily go after their death, there to be burnt and tormented many years, nay, even many hundreds and thousand years, if they be not delivered by the good works of the living, or by the prayers of good people, or by application of the overplus of the merits of Christ and the Saints, whereof the Pope calleth himself the sole Treasurer and Dispenser, making profession to apply them by his Jubiles and Indulgences.  
So that simple people to shun that terrible fire after their death, wherewith the justest men are threatened, have often spoilt themselves and their successors of many lands and great riches, to give them to those who are reputed to be godlier than others, to oblige them to pray for them after their death, that they might not remain so long in those pains; and if those who are alive have any affections to their parents and good friends which are dead, they often spare nothing to help and relieve them in this their necessity, by all the means which the Romish Church preacheth to be strongest and of greatest force, whereof the most part are in the hands and disposition of the Clergy alone and the Monks; and they tell them, if they be not helped, they must satisfy the rigour of the justice of God; and that they must pay to the last farthing, and be burned in a fire as hot and scorching as that of hell, not only for the pains due to mortal sins, but also for the least venial sins they might have committed in their life, of which every man hath questionless an innumerable number; and because as they say, ready money is good physic, they persuade them not to trust to their heirs the payment of that debt, who may be diverted by the motive of avarice; but that they should provide while they are alive and in health, for fear of being surprised by death; and that the candle that goeth before, giveth better light, and is more profitable; for, that is the phrase of those Ghost like Fathers.  
This doctrine is very profitable to the Clergy, but exceeding fearful and very terrible and strange, and deserveth well to be clearly grounded on the Word of God to be believed.  
For to say that God hath sent his Son into the world to save mankind, and whose blood was of an infinite price; but nevertheless, hath not been sufficient to satisfy for the pains that a mortal sin doth merit, or yet a venial, (that I may use the term of the Papists) or although it hath been sufficient enough, and that he hath testified that he loveth mankind, more than doth a Father or Mother their children. Notwithstanding, he will not apply to them a grain of his satisfaction gratis, but hath ordained a fearful fire to burn them, and torment them after their death, though they be fully reconciled to him, and have departed in his favour; and that he esteem and call them his dear children; it is a thing that ought not to be believed by any Christian, nor yet conceived by any man.  
And is it possible to be believed that God hath promised Paradise to those who shall suffer persecution for his name and justice? and comfort them, who shall be afflicted in this world? and show himself to those who shall be of a pure and clean heart? account them blessed who shall die in him, (that is to say, in his favour?) that Christ hath promised to say (Come ye blessed of my Father, inherit the Kingdom prepared for you from the beginning of the world) to them, who have given meat and drink to him in his poor when they are hungry or thirsty; and to them whom he accounteth his loving children; and that only to satisfy the rigour of his justice, and without any hope of amendment, he will punish them after their death for many years, with the same pains that the Devil and the greatest enemies of his honour and glory do suffer, except only that those shall be tormented for ever, and others shall have sometime an end, it may be after many hundreds and thousands of years; for they have invented yet of purpose more to terrify the people, certain Stories, which say that for every small sin they must borne (at least) seven years in Purgatory, and what can they hope for who have hundreds and millions, the frailty of man being but too great?  
It is questionless to wrong the great mercy of God, and rather deny his bounty; it is to derogate from the infinite merits of the blood of Christ; it is too blasphemous against his Incarnation and passion; and the love that he hath testified unto us; it is willingly, and without grounds to make souls despair, and terrify the consciences without subject, only to bring profit to the Clergy; for, this is the meaning and ground of the mystery.  
Now let us see if they have passages out of the holy Scripture, for a doctrine so cruel and contrary to the bounty and mercy of God, and merits of the blond of Jesus Christ. They allege this of St Paul, 
1 Cor. 3.14.  1 Cor. 3.14. If any man's work abide which he hath built thereupon, he shall receive a reward; If any man's work shall be burnt he shall suffer loss, but he himself shall be saved, yet so as by fire; and that fire the Romish Church understandeth the Purgatory, and so concludeth that there is a Purgatory.  
I have granted that all which is in the holy Scripture, is not clear nor easy to be understood, but only that which is necessary to salvation; and this passage is one of the most obscure and difficile in the Scripture; but not necessary to salvation; and yet the Romish Church will ground an Article of faith upon it, and the most strange and terrible of all, and contrary to the bounty of God; but he who will read the whole passage, will easily judge that it must be understood in an Allegorical sense, and especially the word fire, which St Paul addeth on, as by fire, to show that it must be understood by similitude, saying, He shall be saved as by fire; that is to say, as if he had passed through the fire, or were purged and purified by the fire; even as we see the metals are purged by the fire and the Furnace.  
Now there is no reason for grounding this so important a doctrine (which is so strange and difficile to be believed) on such a doubtful foundation; much less on metaphorical and allegorical, and such words; and it is evident from this passage, that the Apostle speaketh nothing that cometh mere to the doctrine of Purgatory.  
But the Apostle speaketh of Pastors and Doctors, who in teaching retain the foundation which is Christ, on whom some build wholesome and solid doctrines, which in that place he termeth Gold, silver, and precious stones; others build light and vain doctrines, called in that place, Wood, hay, and stubble; and the Apostle saith, that those frivolous doctrines being tried by the word of God, as metals by the fire, shall not subsist, and that the work of such a Preacher shall perish, and the trial shall make it known that there is no solidity; but as for the person of the Pastor, he may be saved because of the foundation Jesus Christ, which he hath holden, being notwithstanding tried by the Word of God as by fire. So you see that it is there spoken of a trial, which is made in this life, and not after death; and also of a trial of the doctrine and belief of Pastors by the holy Scriptures, and not of a torturing of souls by fire; so they have no reason to ground Purgatory on this.  
I know that this passage being obscure and hard, hath many divers explications; but I believe every man of understanding will judge this the truest and most conformable to the intention of the writer, if he will but take the pains to consider it; but howsoever, it being obscure, we have no reason to believe that the Apostle hath preached an Article of faith to us therein; which is not to be found more clearly explained in any other place of the holy Scripture; and if because there is mention made of fire in that place, the fire of Purgatory must be understood; they may produce an infinite number of passages where Purgatory may be found, because there is mention made of fire in them.  
Take here another of as little strength. Our Saviour speaking in St. Matth. 12.32. of sins against the holy Spirit, saith, 
Matth. 12.32.  He that shall blaspheme against the holy Spirit, it shall neither be pardoned him in this life, nor in the life to come. This life to come (saith the Church of Rome) is properly the fire of Purgatory, and so there is Purgatory; but this doctrine doth not even agree with that they teach of their Purgatory, for they said the sins be forgiven before they enter into Purgatory, and that none go thither who are not received in favour with God; and so according to them, no sin is pardoned in Purgatory.  
Now Christ by those words, (which are also obscure and difficile to be understood) doth only exaggerate the sin against the holy Spirit, and saith, that he will not pardon it, neither in this world, nor at the day of judgement, where the second condemnation is pronounced; and so that he will punish them in this world, and after death: but there is no man who seethe not that this is too far distant from the doctrine of Purgatory, to ground an Article of faith upon it.  
You see nevertheless the clearest things which they produce, taken out of the Word of God to establish the Purgatory, and that so terrible doctrine; where you may perceive the small reason and little probability thereof.  
But behold here other far clearer and manifest proofs drawn from the holy Scripture against Purgatory. Christ said to the thief who implored his mercy, and put his trust in him in the time of his death, 
Luk. 23.43.  Thou shalt be this day with me in Paradise: that is to say, thou shalt be this day happy with me. He sendeth him not to Purgatory, although he had been a great sinner all his life time, and that the death which he suffereth is by force, and by order of justice; and not for innocence, or for the faith, as the Martyrs; and S. John saith in his first Epistle, 1. chap. 9 The blood of Jesus Christ purgeth us from all sins: 
1. joh. 1.9.  if all sins be purged by the blood of Christ, there is no need of the fire of Purgatory to purge them more.  

Col. 2.13.  And S. Paul to the Colossians, 2.13. saith, that God forgiveth us all our offences freely; if God forgive us freely, as is evident thereby; he desireth then no more any other satisfaction on our part, nor pretendeth to punish us in satisfaction to his justice.  
If a father correct his children, it is for their amendment, and not for his satisfaction; and can it be believed that God (who is so good and merciful) doth punish his own with so cruel fires only for his satisfaction, where there is no hopes of amendment? But if God afflict us in this world, it is for our amendment, and not to satisfy himself. 
Heb. 1.3.  And in the Epistle to the Hebrews, Christ hath made the purgation of sins, not out of all doubt by fire, nor by the tormenting of souls; but by his own precious blood which he hath shed for us.  
And in the Epistle to the Romans, 8.1. 
Rom. 8.1.  There is no condemnation to them who are in Christ Jesus. If no condemnation, than there is neither eternal nor temporal fire: And our Saviour saith, 
joh. 5.24.  Joh. 5.29. He that heareth my word, and believeth in him that sent me, hath eternal life, and shall not come into condemnation, but is passed from death to life. He saith not, from death to Purgatory; but to life eternal.  
You may see (as I suppose) the negative of Purgatory, which we are not obliged to do, more clearly proved than its affirmative; which the Church of Rome should not maintain without evident Scripture: But this is not all, for you shall see more yet.  
In the book of Wisdom, 4.7. which they hold to be Canonical, 
Wis. 4.7.  Though the righteous be prevented with death, yet shall he be in rest. He sendeth not him to Purgatory, there to be punished and tormented, as doth the Pope of Rome, that he may have occasion to employ his Indulgences, and the prayers of the Clergy.  
And Revel. 2.10. Continue faithful unto the end, 
Revel. 2.10. & 14.13.  and I will give thee the crown of life, And in the 14.13. Blessed are the dead which die in the Lord, from henceforth, yea (saith the Spirit) for they rest from their labours, and their works follow them. Is that to rest from their labours, to enter into flaming fire, which is of the same nature with that of the damned? Is that to rest from their labours to be burnt for an hundred (or it may be) for a thousand years? For if they be seven years for one mortal sin (as they term it) they must be very just who are there for fewer than an hundred years; for there are but few which commit not many sins in a year, and some men above five hundred; and if they die in the faith, and have repent, those are they of which S. John speaketh, saying, Blessed are the dead which die in the Lord; and therefore it is not true of them that they rest from their labours, if they go to Purgatory; but rather that they enter into new labours and torments incomparably greater and more insupportable the least quarter of an hour, than all the torments of this life: so to establish and maintain Purgatory, they must renounce the holy Scriptures, and the Word of God.  
And in Ecclesiasticus, which they hold also to be Canonical, 
Ecles. 22.11.  it is said, 22.11. Make not much weeping for the dead, for he is at rest. Seven days do men mourn for him that is dead. If he be in Purgatory, and in the fire and flames, is he in repose? and have not men reason to mourn and bewail them more than seven days? Finally, if there is a Purgatory, all those passages will be found false: but all those passages being true, the doctrine of Purgatory is false and lying.  
And as for the ease which the souls in Purgatory are said to receive by the prayers of the living, 
Eccles. 9.5, 6.  it is said in Eccles. chap. 9.5, 6. The dead know not any thing, neither have they a portion for ever in any thing that is done under the Sun.  
If they have no portion in the works of this age, than all the merits and prayers which are applied to them by the Pope and his Clergy, and by men profit them nothing.  
Judge now (I beseech you) if those passages, and an infinite number of the like which I might allege, are not clear against the doctrine of Purgatory: and notwithstanding of all that, they will establish it in the Church of Rome upon some very obscure passages, labouring to strike terror in the hearts of the living, telling them that Christ hath not satisfied abundantly nor efficaciously; & that his passion hath not been of virtue sufficient to save us, which is properly to say, that it hath not had force and sufficiency enough to redeem us, and satisfy the wrath of his Father for our sins; which is a doctrine repugnant to the infinite merits of Christ, and to the love which he hath carried to mankind, and to his word also; but moreover that we must satisfy by our own proper works and sufferings, either in this or the other world, and do (say they) as S. Paul teacheth us by those words, Coloss. 1.24. I rejoice in my sufferings for you, 
Colos. 1.24.  and fill up that which is behind of the afflictions of Christ in my flesh for his body's sake, which is the Church, whereof I am made a Minister. There do they conclude, that there is something remaining besides the passion of Christ, which we must perfect ourselves by our own sufferings, and so that there is something wanting in the passion of Christ, and some defect and imperfection which we must accomplish; for though they use not those terms, yet that is the true sense of their doctrine.  
But they should consider, that St. Paul calleth the overplus of the afflictions of Christ, the tribulations and sufferings of the faithful, in which our Saviour suffereth yet every day as in his members, reputing their afflictions his, and of his own members; And in that which S. Paul said, that he suffered for the Church whereof he was a Minister; it is not to say for her redemption, reconciliation, or satisfaction, but for her edification (as he saith in another place) that he endured all things for the elects sake, that they may also obtain the salvation which is in Christ with eternal glory: 
2 Tim. 2.10.  2 Tim. 2.10.  
Now we must not imagine there was any thing wanting to the passion of our Saviour, to satisfy abundantly and efficaciously for all men, and all their sins to the justice of God his Father, or that all that we can contribute of ours, doth render it more perfect and powerful; it is blasphemy to believe it, and out of all doubt it is to wrong the infinite merits of the blood of the Son of God; One drop whereof was capable to redeem perfectly an hundred thousand worlds, if there were so many; and satisfy abundantly, and perfectly for all sins, and the crime and punishment of them: and blessed is he who putteth his whole trust and confidence in the passion of Christ; and on the contrary, he is accursed from Gods own mouth, who putteth his confidence in man, and in his ways and works; for he shall undoubtedly be confounded.  
Notwithstanding of this, the Church of Rome saith, that Christ by his death and passion hath not fully and perfectly satisfied for the sins of men, but only for a part of them, the crime (to wit) and not for the punishment, and that we ought to make satisfaction in this life, or after our death in Purgatory, either by ourselves, or by the satisfaction of good men who apply their good works to us: and because Churchmen did believe that they should be esteemed those godly men, and that people would run to them rather than to others to beg their help, and so that it was an open gate to them, and an occasion of great profit; this is the cause wherefore they have laboured to plant and defend this doctrine.  
Nor have they been deceived in their expectation, for Christians too lightly terrified with the pains wherewith the souls were menaced after death, have often deprived themselves and their successors of the most part of their goods to give them to Monks and Priests, that so they might oblige them to pray for them, and apply their good works and satisfaction to them as well in their life time, as after their death.  
Thence have the foundations of those great and rich Monasteries had their beginning, the revenues of which (some few excepted) serve at this present to entertain Cardinals, Prelates, and Noble men's children in princely pomp and magnificence, who notwithstanding think little on the souls of the poor founders, or their successors, except often to torment and vex them.  
And on this doctrine, and by those foundations such a great multitude of Priests, Monks, and religious persons have been introduced into the Romish Church, that it is almost incredible; so that in some cities which I know, there are above ten thousand Monks and Nuns; and as for Priests, there be many country Parishes which have above thirty: Now except (it may be) two or three of that number, who are employed in preaching, on whom good revenues were well bestowed, to encourage and enable them in their employment in so Noble an exercise, if they did preach the Gospel of Christ: the rest commonly have no other occupation, but to sing and say Mass for the subject of Purgatory; and by that invention especially, they all live and are entertained fatly.  
For, the people affrighted with that terrible fire, cause often say Masses, Vigils, and Trentals; and found annual Masses, and other Obiits for themselves and their friends; and those obiits may be said with a loud or shrill voice, with great or small noise according to the moneys they will bestow; and if it be at a great Mass, there must be so many coops and coopers, so many lighted Torches, so many Bells either tolling or ringing the knell so often, and so long at every time; there must also be so many Priests present to sing and say so many Masses of such a sort, the Vigils, with so many Psalms and Lessons, with so many Requiems, Libera & de profundis at the end, than the holy water sprinkled, upon the Tomb, etc. every one for his pains being to have so much, and a good dinner often for conclusion, where they drink to the health of the living, and say, God have the souls of the dead; and this is the end of the mystery.  
That truly among its superstition maketh a great show and noise; and if the souls be drawn out of Purgatory by magnificense, sounding of bells, singing, and ceremonies; none but the souls of the poor will stay long in those fires, and the rich will come quickly out; But if men believe they come not out, but by devotion and fervent prayers, and other good works of that kind; when I was in the Romish Church, I did not believe for a long time, that to be of great virtue and force, seeing the small reverence and devotion these Priests use for the most part, looking rather how to disburden themselves quickly of that task, then to deliver the soul out of Purgatory; and I have often thought with myself, that it was not without reason the Oblits lasted so many years, imagining indeed there behoved a great many of such prayers and works to deliver one soul out of Purgatory, if they cannot be delivered about by works done in the favour and in the love of God, and in grace, (as they hold even in the Romish Church.)  
And it is no marvel, that they who leave the Word of God, to follow humane inventions, fall in those confusions and disorders; But howsoever, the Priests find their profit thereon, and the people's purses are often emptied; divers having often ruined their children to make foundations after their death, and some, especially women, incommodating often their families without their husband's knowledge, or even depriving themselves of bread and other necessary things, not so much for making little boys recite the 7. Psalms who give five or six pair of them for a pony; as to make the Priests say Masses and Obiits, which are not so cheap.  
Within these few ages, the Pope hath yet invented Indulgences and privileged Altars, which is another mean to draw profit from them who are not so rich as to found so great Obiits, or who desire to content themselves with this new artifice, whereby they say a soul may be delivered out of Purgatory with less cost; and the profit thereof is both readier and frequenter on the Priest's part; but I marvel much that the Pope who dispenseth those Indulgences at his pleasure, doth not deliver all the souls out of Purgatory so soon as they come thither, or doth not hinder them from going thither; for the one is as easy as the other to him (as he saith himself,) and I marvel wherefore he suffereth them to burn so long in those flames, seeing he can retire them without trouble or cost, only by his Indulgences; I think Christian charity should require that of him: but let us a little examine the mystery of those Indulgences, whereof there is so great noise.   

CHAP. XXIIII.  
Of Indulgences.  
IT is sufficiently known of all, that the Pope is one of the richest Monarches in Europe, having as it is reported at this present only by the liberality of Christians, above 24. thousand crowns to spend every day; a rent whereof many great Princes, who have more lands than he, come far short; but besides those temporal, visible, and real riches, he hath (saith he) others which he termeth spiritual, of which he is a more liberal dispenser than of the former; and those are the merits and works of supererogation of the Saints, whereof he termeth himself Treasurer and distributer, and which he disperseth according to his will and fancy, by that thing which he calleth Indulgences.  
For my particular, when I was in the Romish Church, especially in the six or seven last years, that I was the Pope's Missionary, I was liberally enough provided of them both for myself in particular, and to distribute to others; for, by virtue of my Bulls, and quality of Missionary, besides the Licence I had to absolve from all sins and cases reserved even in the Bull In coena Domini, where I might also admit as many Deputies as I would; I could give full Indulgence and remission of all the punishment due to all sins great and small, to all them who confessed themselves to me, and to all them who being confessed, and having communicated, were present at my Sermons on all the feasts of our Saviour, and the Virgin Mary, and others, so that they should not go to Purgatory for their sins passed till that time, although they had lived fourscore years. Moreover, in saying Mass I could deliver a soul out of Purgatory, perfectly every Monday in the year to my choice and will, besides the Medails and Benedictions which I might have another way to distribute to whom I would. And I may truly say this of St. Paul, 1 Cor. 13. in this point, and others: 
1 Cor. 13.  When I was a child, I spoke as a child, I understood as a child, I thought as a child; but when I became a man, I put away childishness.  
For I confess (to my confusion now) that I was very superstitious towards those Indulgences, and did make use of them very often, as well for myself as for others; and I did it so much the more willingly to others, that howsoever I took never any moneys, nor made ever any temporal profit of them; Nevertheless, I did perceive it was a strong mean to me to draw people after me, and render them more affectionate to the doctrine which I would preach to them; and I know by long experience, there is almost nothing more efficacious to allure the people, especially the simpler sort, to do any thing they desire, than the distribution of Indulgences.  
And at what time the Popes did bethink themselves to make the people believe that by those Indulgences one might be delivered from the fire of Purgatory, and free others also, they found that doctrine to be exceeding profitable, as well to fill their coffers with money at the Jubilees (which were termed the Pope's harvest) as to leavy strong Armies of Soldiers to defend their estates and Territories, and make war against their enemies.  
So that by the means of those Indulgences they have often got many Millions, and levied numberless armies of Christians, which they sent out of their own countries, to barbarous and remote countries, where the most part lost both their lives and estates; and that which in the beginning was only done against the Turks as enemies of the Christian faith, but especially great enemies of the wealth and revenues of the Bishop of Rome, who can pretend nothing where there is no Christians; was afterwards practised even against Christians for particular quarrels of the Pope, often injust and passionate.  
Now, for that mystery of the Indulgences it is to seek the darkness at noon day, to think to find them proved and authorised by the holy Scriptures; and I could never see any passage taken out of the old or new Testament that made any ways for them.  
The only place they think to be strongest is that in St. Matth. 18.18. which serveth to prove all things, 
Matth. 18.18.  and on which the authority of the Pope's is especially grounded, the words are; All that ye shall bind on earth, shall be bound in heaven, etc. which they extend even to the things under the earth, to Purgatory (to wit) which they say is under the earth; But this passage hath been sufficiently explained in the precedent Chapters of Auricular Confession, and of the Primacy of St. Peter, without staying any more upon it, to which places I remit the Reader without further answer to shun prolixity.  
Only telling them here, that according to the letter of this passage (if it should be understood as they will have it) the full power of Indulgences should be given to all the Pastors who call themselves successors of the Apostles in their office and ministry; but the Pope who cannot endure so many corrivals in his authority, hath divided this power betwixt himself, the Cardinals, and the Bishops, but very unequally.  
So that the Bishops may give Indulgences but for forty years, the Cardinals for an hundred, and he only ample and full ones, and for all the time and years a soul must be in Purgatory for its sin.  
Notwithstanding, they give them not continually full, but sometime limiteth them to forty years, sometimes to an hundred, and sometimes to a thousand; as in the Treasure of Indulgences of St. Francis girdle, there is an Item that hath; for every day from the nativity of our Lady there are 800. sixty, and two thousand years, and an hundred days of Indulgences, and the remission of the third part of them; this is certainly a long time, and behold a fair Indulgence; for, all the time from the creation of the world to this time is nothing in comparison with this, it being not six thousand years; and here above eight hundred thousand; and yet this is not the greatest, besides the full ones; for sometimes he gives Indulgence and pardon for eighteen or twenty thousand, and some hundreds of years, and so many forty and odd days; there wanteth nothing but some hours and minutes.  
This Theology is not to be found explained in S. Augustine, nor Athanasius, nor others of the Ancients; for it was not in use then, yet many find, and large Commentaries are to be seen amongst the Moderns to clear all the mysteries of those thousand years, forty days, and the third part of sins; but after reading them again, and again, and often times, I could never understand any thing in it, for the height and profoundness of the matter.  
Now the thing that moved me to despise them, and maketh all men of understanding in the Church of Rome vilify them, is, that nothing of this is found taught by Christ, nor practised by his Apostles; and I marvel much (if it was of divine institution) they did not use it to the weal and profit of poor Christians, which lived in their time, and that they did not apply to them by Indulgences (besides the merits of Christ) the merits of Moses, Abel, Joseph, Jacob, and John the Baptist, S. Stephen, and of all just and holy men, to deliver them all quickly out of the fire of Purgatory, or hinder them from going thither; and that when they did preach, or passed through Cities, they gave them not (besides their benedictions) a number of Indulgences, as the Pope and the Bishops do now a days in visiting their Churches; for they wanted not charity for the good and prompt happiness of Christians; and we may well say (if that doctrine be true) that the Christians of our times are more beloved of God, and more fortunate, than were they of the Apostles times, and of the ages past; for, that Treasure of Indulgences, whereof there was no mention made in their time, is very liberally opened at this day, and the Indulgences which at their first institution were but seldom given, and only for forty or few years, and at great solemnities, as at the consecration of a Pope, or a Bishop, at the dedication of some mother Church, or some like occasion, are now almost ever given full, and that to them indifferently, who will honour the Pope so much as to ask them; they make also great catalogues and Items of all sorts, either in favour of the canonisation of some new Saint, or some Ambassador, or Prince, or some such like occasion.  
And if a young Gentleman go to Rome, and have a desire to bring some thing to his Country that costeth not much, whereby he may oblige his friends at his return, if after he hath kissed the Pope's pantofle he ask him some Indulgences; he will give him ten or twenty thousand without difficulty; for there needeth but a word, and an hundred thousand doth cost no more than two, neither in the giving nor in the carriage, if it were ducats he would not be so liberal: Now it may be he will say to him, I give you twenty thousand benedictions of such a Saint, or Prince; that is to say, the power to apply twenty thousand Indulgences of such a Tenure to twenty thousand beads, Medals, Images, or Crosses, and the like, in such sort that he who shall have one of those about him in saying some Pater or Ave, or using some such devotion, may deliver himself when he will from all the time he should be in Purgatory, from his birth even to that day, although he were an hundred years old, and can often deliver the souls of his friends which are in Purgatory, and do them that courtesy when they think least of it; and the Gentleman when he returneth will give one half of them (it may be) to his Mistress, to oblige her; and mark, that it often doth and may fall out, that he who can dispose of so great and considerable a portion of the treasure of the merits of Christ, and the holy Martyrs, and Confessors, to deliver himself and many others out of Purgatory when it pleaseth him; is an Atheist, a blasphemer, murderer, and a man given to all vices, having neither God nor soul, and who believeth neither an heaven nor hell; nevertheless (according to that good doctrine) it must take effect and be of force, especially in others; for such is the will, disposition, and resolution of the holy Father the Pope, who can bind and lose how and when he will, and dispose of the merits of Christ Jesus, and the Saints, as of the Cabage in his garden.  
God knoweth, and all men of any understanding in the Church of Rome, I say nothing here but that which is commonly practised, and which ought to be believed of all good Papists who are the true children of the Pope; But if it be difficile to believe all this without the Word of God, let them remember themselves, they should have a blind faith, and not be so curious; nor to be disciples of Christ, but to be disciples of the Pope.   

CHAP. XXV.  
Of the Congregations and religious Orders.  
BEcause the learnedst and most judicious of the Romish Church confess, that the profession of the three Monastical and religious vows is not an institution of Christ, there being no such thing found in the holy Scripture, nor practised by the Apostles; but only an humane invention, which had its beginning many ages after; and which by the industry and diligence of the Popes, who (for their particular profit) did take them (almost from the beginning) in their special protection, have been augmented and maintained even to that degree, wherein we see it at this day; and because all those professions have their straightest obligation only from the authority of the Pope, who dispenseth on it when and to whom he will; which showeth, he believeth not himself there is any divine obligation, but only humane; having proved sufficiently in the former Chapters, that this power of the Pope is void and usurped, it is hereafter needless to trouble ourselves any more to show the nullity and invalidity of those professions to oblige any one whatsoever: so we shall content ourselves to shun prolixity with this foundation which we have laid for this point, and others the like; and only say here, that as the Indulgences have served in former times the Bishop of Rome to enrol an infinite number of Soldiers under his Ensigns, to make war for the conservation and augmentation of his revenues and estate; they have been also very useful to gather a multitude of Christians under a great number of fraternities, congregations, and other orders; which the Pope having instituted, and established under the name, and at the instance of some particular persons, especially for the defence and augmentation of his power and authority in time of peace against his enemies and evil willers; hath shortly after furnished and gratified them with an infinite number of Indulgences, privileges, and immunities, as well to unite them, and make them more affectionate to him, gratifying them with so many favours; as to allure to themselves more people under colour and pretext of the great number of pardons and graces both for themselves and their friends: knowing that the greater and stronger those companies should be, the stronger ane surer should be his party.  
And howsoever the Popes in the beginning did favour some companies and orders more than others, either because they were taken from amongst them, or for particular affections, or other respects; Nevertheless, they have been constrained in the end, to avoid jealousy to make all common, and make a great Bull to that effect, which they have called the great Sea Mare magnum, in which they have swallowed up all those favours and privileges, and made them common to all the orders; so, for the present they are all omnipotent on earth in matter of exemptions, privileges and Indulgences; and there is not almost a simple Priest amongst them who hath not greater power than the whole body of Bishops together in that which concerneth their estate.  
Those sweet and forcible enticements of Indulgences and privileges have much served many Orders to allure an infinite multitude of followers, and to win the affections of the people, and oblige them to give great Alms, and their means liberally, that they may partake of their favours and Indulgences: and the plentiful effects of this, are to be seen in many Monasteries and Houses so rickly founded, in Churches and Chapels so sumptuously builded, and enriched, and in an innumerable and insupportable multitude of Monks, and religious persons which live there, and are entertained in plenty, although at the cost and almost general complaint of all the Provinces republics and Cities through the Christian world where they are, and to the great discontentment of Bishops, and prejudice even of secular Priests; both because they run (as they say) on their Marches, and being companies furnished with all sorts of spirits and appearance of holiness, know better how to snatch the substance of the people; and because they are more prodigal of their Sermons often than they are desired, they keep, by that means, the Priests and Pastors in ignorance and negligence; there being few Priests and Pastors (principally because of that) in the Romish Church, who employ themselves in preaching as they ought; where we see in the places and kingdoms where those orders, or rather disorders are not, almost all the Ministers give themselves to that Noble and commendable exercise, and for the most part with great success.  
And for the great enterprises upon the rights of the Clergy, grounded (say they) on their Bulls, there is at this day betwixt them, the Bishops and Priests, such a notable dissension and strange scandal in the Church of Rome, that they of that party are ashamed, and know not what to think on; and it is probable that ere it be long, the interchucks of those great and heavy clouds will make terrible thunderings; I pray God the lightnings may be good, and the effects happy.  
But certainly it is not without subject, if the Bishops complain so much, to see, the Pope of Rome whom they esteem but their equal, under pretext of his usurped authority, send them fellow-helpers in their Dioceses without their consent, and even against their will and inclination, which (say they) have more power than themselves, and brag they are exempted from their jurisdiction, preaching in their Diocese against their will, and confessing in despite of them, and all the Pastors; and who by their Indulgences and Papal privileges, and other Monastical allurements, withdraw their sheep out of their Parish and common fold, causing schisms in their Churches, especially by the means of certain congregations and brotherhoods, invented of purpose to bind the people to them, and draw from them their wealth and possessions, which is the drift and end of the mystery; and truly it would vex a Saint (as they say:) and if the Bishop's power were answerable to their good will, there would in a short time be no religious nor Monks in the world; acknowledging at their own cost too late that institution never to have been of Christ nor his Apostles, but only a humane invention which the Popes have made use of, to maintain their authority amongst the people, especially against the contradictions of the Bishops: and truly the Pope hath nor any stronger pillars at this present in the world; for he maintaineth them by privileges and immunities, and they defend him by their tongue and writings; so one hand scratcheth another.  
Now if the Bishops complain so much, seeing their authority so far wronged in and by them; the kingdom republics, and Cities do no less at this present, finding their shoulders loaded, and their purses extremely lightened thereby; for, the most part of them are open or secret beggars, who calling themselves voluntarily poor, are shameless, and believe men's whole estate belongs to them, and that every one is bound to give them; and who by their stratagems and importunity can suck the very blood of families, leaving often nothing but the bones for the poor children to gnaw; for if you chase them out by the one door, they will return by the other; If they be refused by word, they enter again by friends and other inventions; if you give them a flat denial, they calumniate you amongst your neighbours as an avaricious or ungodly man; if ye give to one, ye must give to twenty, nay, even to all, for fear of incurring their disgrace and the bad effects of their tongues, which are rather believed of the people when they lie, than others when they speak truth, and are Trumpets that sound every where; it is impossible to content them all, otherwise men must have the riches of Solomon. Moreover, they are insatiable; so that an honest man that would maintain his family in any good fashion and show, that his children may obtain better matches, if he cannot give those men proportionably to that which they see appear outwardly, he is often redacted to such extremities, that makes him send a thousand complaints and sighs unto heaven, against the institution and establishment of those kind of men.  
It is impossible to hinder them when they have a mind to settle themselves in any City or Bishopric, for being troops composed of a number both of quick and dull spirits, they find easily friends strong and able enough to force and constrain the wills, even of Princes; and if Kings refuse them, they set new inventions and practices on foot, to move and stir up Queens to prosecute their designs; so that it is not to be marveiled if they enter wheresoever they will, and there maintain themselves against the will and combination almost of all.  
And which is worse, there is almost no religious Order, which hath not a desire to multiply, enlarge, and establish themselves every where, to possess and govern all themselves alone, and when they are established, they move heaven and earth to hinder, lest any companions should come and live near them, or be admitted not only where they remain, but in all the Circumference and Sphere of their activity. I know a certain Order which being established in a Town, hath (to my knowledge) assayed all means for divers years, to hinder the Orders of Jesuits, Recolects, Penitents, Minims, Father's Oratories, Fevillants, shod and  Carmelites, Pyramidal Augustine's, and others, to settle near them.  
Now if so much good cometh from those Orders (as they make the people believe) I would gladly ask, wherefore they trouble and disquiet themselves so much to hinder others from being admitted and received with them, to contribute to the Common good, as they do; considering the spirits and inclinations of the people to be different, and one will like one Order who will dislike another; seeing also (as they often preach) there cannot be too many good men in the world; but charity (say they) beginneth at home, or to speak the truth, covetousness commandeth them as well as other passions, especially vanity and pride.  
I remember I have heard many great Preachers and Doctors, yea, even Prelates of especial learning and exemplary life in the Romish Church, apply to them in their Sermons the words spoken by our Saviour of the Pharisees and Scribes, 
Mark. 12.38.  Mar. 12.38. Beware of the Scribes who love to go in long clothing, and love salutations in the Market places, and the chiefest seats in the Synagogues, and the uppermost Rooms at feasts, which devour widow's houses, and for a pretence make long prayers, those shall receive greater Damnation.  
And many among them did confess, the application was good enough for the most part, and they seemed to suffer it as persecution for Justice; notwithstanding underhand they left nothing unassayed whereby to be revenged and hinder them to preach any longer, for fear they should reveal other things, and discover more of their mysteries.  
For my part, it is not my design here or desire to speak any thing, either of particular persons, or Congregations; although it may well be believed that if I would open my mouth, or move my pen, I know many singularities concerning the disorders which have been committed, and which are committed there every day to shame many; but as I pretend nothing but the weal and conversion of souls, not their confusion; I desire rather to bury all in silence than discover any thing, & I will say no more of it, except some froward and impertinent spirit (as there are divers) will tax me of lying and imposture in this Discourse, and give me occasion to explain myself more clearly, and produce more evident examples and proofs to justify myself of this crime; and so constrain my nature and inclination to do that which I desire not, and which questionless will be displeasing to many.  
Contenting myself to say for the present, happy are the peoples and Kingdoms which only strive to frame their belief and discipline according to the words and institution of Christ, putting far from them all those humane inventions, & see themselves out of danger of suffering those convulsions and disorders in their bowels which cause such cruel torments and strange colicks to many Countries and Cities; happy are the Princes and States which shut their gates upon them, and stop their ears upon their importunate solicitations; and thrice happy all they who will open their ears to consider their misery, and use wholesome remedies and resolutions to deliver themselves from that slavish tyranny, in which the policy of the Pope and the Romish Church doth detain them. But I hope that great Physician will take order ere long; and there is great appearance that shortly he will give some remedy; for the disease seemeth at the point of its Crisis.   

CHAP. XXVI.  
Of Justification.  
I Did imagine for a long time (as do many of the Church of Rome at this present) that they of the Reformed Churches admitting Justification by faith alone, did it to exclude good works from the way of salvation, and show themselves in that to be enemies of charity, and of other virtues. I did therefore extremely condemn them, and could in no wise approve of their doctrine; but when I came to sound their belief, and see how they are not only careful to practise good works and virtues, and that even much more than they of the Romish Church, and that they judged them necessary to salvation; and that the faith whereof they speak, is not a dead faith (as the Papists understand it) but a lively faith, accompanied with good works, and fruitful in virtues. I acknowledged they wrongfully blamed them in this, as in many other things also, either maliciously to make them odious to the people, or ignorantly for not knowing their doctrine; as that they make God the Author of sin; and say, that Christ hath suffered all the very pangs of hell; and the like impertinent calumnies, which they never dreamt of, and which are very different from their belief.  
It is most certain that the faith whereof Christ hath spoken so much to us, and which he desired of those whom he did convert to Christianisme, and called to be his followers, and of whom he saith, 
joh. 6.47.  that whosoever shall believe in him, shall have eternal life; it is not that which is defined by the Romish Church to be a simple knowledge or belief, or a consenting to all that God hath revealed to us; for, otherwise the Devils should have faith and consequently be saved. But true justifying faith is another thing; for it is not only a simple knowledge and belief of God, and of all that he hath revealed, but it is further a firm belief in God; that is to say, a trust in his promises, and a sure knowledge of his love towards us, as by his holy Word he declareth himself to be our Father and Saviour by the merits of Christ.  
Now this faith which worketh by knowledge and relieth altogether on the promise of God, is necessarily fruitful in good works; for from the knowledge of the love which God beareth towards us, doth proceed our love towards him; and it is altogether impossible to trust in the promise of God & not love him, and make good works follow; thereby also is true faith discerned from a false, (to wit) if it work by charity, if it he joined with a serious repentance, and bring peace of conscience, if it be humble, not trusting in its own merits, but upon the promise of God in Christ, if it kindle the zeal and love of God in our hearts.  
Such is the faith by which we are justified, that is to say, absolved before God, and made pleasing to him, through the righteousness of Jesus Christ; and of which it is said, 
Joh. 6.47. Rom. 1.7.  Joh. 6.47. He that believeth on him hath life eternal; and Rom. 1.7. The Just shall live by faith: and this faith is not to be found in the Devils, nor in the damned (as the Church of Rome will have it.)  
This being laid down for the definition of faith; it will not be hard to believe, that we are justified by faith & not by works; seeing even the Apostle saith it so clearly, that there is no truth so manifestly declared as this; and I think for my part, that he who will not believe it, must be extremely blinded or obstinate. Read (I pray you) the third, fourth, and fift Chapters to the Romans, there you will find how this doctrine is proved.  
He saith in the third Chap. vers. 27. Where is boasting then? 
Rom. 3.27.  it is excluded, by what Law? Of works? Nay, but by the Law of faith, therefore we conclude that a man is justified by faith without the deeds of the Law. And vers. 29. 
Vers. 29.  For it is God who shall justify the Circumcision by faith, and the Uncircumcision through faith. 
Changed 4.3. & V 23, 24. Vers. 23.  And Chap. 4.3. For what saith the Scripture; Abraham believed God, and it was counted to him for righteousness: And vers. 23. Therefore it was imputed to him for righteousness. Now it was not written for his sake alone, but for us also to whom it shall be imputed, if we believe in him that raised up Jesus our Lord from the dead. And Chap. 5.1. Therefore being justified by faith, 
Rom. 5.1.  we have peace with God through our Lord Jesus Christ. And Gal. 2 16. 
Gal. 2.16.  Knowing that a man is not justified by the works of the Law, but by the faith of Christ, even 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 work of the Law shall no flesh be justified.  
To doubt, after all those so clear passages, that saith doth not justify, and that we are not justified by faith, but by works, is to be holden for incredulous and void of sense; for my part, after I had once considered and known the true definition of faith, and seriously examined those passages, it was impossible to me to doubt of so clear a truth.  
True it is, if we do no good but evil works, we cannot be saved, yet if we be saved, it will not be for our good works, but by the only goodness of God, and by faith and confidence in his love and promises.  
I will illustrate it by this example: A King adopteth one of his Subjects freely to be heir of his Kingdoms & enjoy his Crown, providing he behave himself honestly and not otherwise; if that man offend the King, he maketh himself questionless unworthy of the heritage and succession, and there is no appearance he can possess it; but if he behave himself wisely and do well, ought he to think, it is his good deeds which have merited the crown to him? No truly; for many would do a great deal better, greater and more laudable actions, who will not therefore enjoy that possession and heritage; but it is the only goodness of the King, which is the cause, and his only voluntary and free adoption which giveth him right to that succession.  
So fareth it in this matter; By faith in Christ we are adopted to be his children and heirs of his glory, and as his adopted children we ought to strive to please him in all things, and if we offend him and transgress his commandments, and commit crimes against him, we make ourselves unworthy of that heritage and of his favours, and if we be not reconciled to him, we shall be deprived thereof and never possess it.  
But if we be obedient to his Commandments, and do our duty; those are not nevertheless our good works and actions which merit that favour; for, many may do the like works and actions, either of charity, of alms, of justice, honour father and mother, or the like, who not being adopted by faith, shall not obtain such an heritage, nor the glory of God; so we must not trust to our works and imagine they justify and save us.  
And if it be sometimes said in the Scripture, that the recompense followeth the works, and if we do well we shall have our reward, or the like; We must not think this recompense followeth the works and is precisely given for their merits, but because of the faith in Christ, and in his promises which accompany them, or rather which give them their excellence.  
I confess that in former times, when I would make a serious reflex upon the works which I did, which were esteemed good and ranked amongst the best in the eyes of the world, as fastings, austerities, mortification of the flesh, suffering of cold, watching, and many such things, which are common enough in the Congregation where I was; when I had done all that I was able to make them perfect and meritorious, and when I joined all the zeal, purity, and love of God was possible, I did notwithstanding ever find so many inward defects and imperfections, that I could never persuade myself they were of great efficacy before God to merit his favour or any heavenly recompenses; they afflict indeed and bring down the body, and make it more able and apt to obey the Spirit (which was St Paul's end;) and if they be not discreetly used, they bring men into many infirmities and diseases; but that they might merit God's favour or glory, or be capable to deliver a soul out of Purgatory, or satisfy for our sins, I could never firmly believe any such thing.  
And I know certainly from the knowledge which the governing of a multitude of souls hath taught me, this doctrine doth so little assure the consciences, that there are none but fools and presumptuous persons which think to merit God's favour or heaven to themselves or to others thereby. And all wise men agree in this, that there is nothing but a quickening faith can justify us before God; and howsoever the doctrine of the Church of Rome maketh faith to be only the ground, and faith it is the love of God which justifieth, with the ground of faith, yet this love of God, well explained with the ground of faith, it seemeth to be no other thing than a quickening faith by charity, and a belief and confidence in the merits of Christ and his promises; and so I think that the agreement would not be very hard to be made in this point.  
Nevertheless, the Romish Clergy, (principally the Friars) making but little mention of faith, as if it were not of so great importance, preach nothing but works, and especially of the body, as fasting, mortification of the flesh, disciplines, haire-cloaths, and the like, and chief Alms; and it seemeth even in hearing them, that the doctrine of good works is all brought to this head, and they do it purposely: and all that (say they) is comprehended under the word Penitence, which John the Baptist did preach in the Wilderness, though he understood a repentance from sin and amendment of life. And because by Alms men deprive themselves of some commodities, that is also comprehended by them under the word Penitence, and they know well enough how to illustrate this doctrine by other passages out of Scripture.  
I may say from sufficient knowledge, that which our Saviour said of the Pharisees, Mat. 23.3. 
Ma● 23.3.  might be justly enough applied to them, to wit, Do not after their works; for they say and do not; for they bind heavy burdens and grievous to be borne, and lay them on men's shoulders, but they themselves will not move them with one of their fingers, but all their works they do for to be seen of m●n. 
Vers. 2●.  And vers. 27. Woe unto you Scribes and Pharisees hypocrites; for ye are like unto whited Sepulchers, which indeed appear beautiful outward, but are within full of dead men's bones, & of all uncleanness; Even so, ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity. For many preach fasting, which love good cheer, and do fast as seldom as they can; many preach the haircloth, which never made use of it; and so of other things, which I will explain no further.  
But because they know well that the people like not much those austerities and corporal mortifications, and do not willingly practise them, and that they are believed amongst the vulgar to do many such things, because of the external appearance, and they labour of purpose to seem austere; they make them believe that their alms will satisfy for all, and that if they will become benefactors of their Churches and Orders, or be of their Congregations, and third Orders, or join themselves to their fraternities of the scapulaire, or girdle, and the like, or be adopted children of their Orders; they will make them partakers of all the good works, which have been, are, and shall be done amongst them now and for ever through all ages to come; for, words are of great virtue in those matters.  
What a great number are done amongst them, and how, and in what excellency and perfection all those fine works (whereof they brag so much, and make such a noise in the ears of the people, and whereof some prefer themselves to others,) are done ordinarily, they know what I might say, and that they have but small ground of glory but (howsoever it is) they promise them, or (if I durst say) they sell them, (for they give nothing for naught,) and that with a number of fine and specious ceremonies to allure others; and when they adopt them for spiritual children, they give them large Patents, sealed with as broad Seals as those of a Chancellary, whereby they declare unto them, that in virtue thereof, they make them partakers of all their austerities, fastings, haire-cloaths, mortifications, disciplines, prayers, pilgrimages, voyages, travels by post, in Coach, on foot, heat, cold, hunger and thirst, good and evil; for, to them that love God (say they) all things work to the best (according to the Apostle.) Finally, of all the works and many more which are done amongst them; and by that means simple people think they go to heaven in their clothes, never seeing so much as a sparkle of the fire of Purgatory, how great sinners soever they can or will be; and imagine they may so sleep sound.  
But all those Letters are properly accounted among them nothing but cozening tricks, as are all those congregations, third Orders, fraternities of the great and small Cord, of the Scapulate, and others such small trifles and inventions, which have continually fair and devout pretexts; But which in truth tend only to the temporal profit of the ghostly fathers. I will say no more, for here is a gulf of mysteries and confusions, which I will not discover, it being not my purpose.   

CHAP. XXVII.  
Of the heaviness of the yoke of the Church of Rome, in comparison of the yoke of Christ.  
AS the comparison which I made of the doctrine of the Romish Church with that of our Saviour Christ, made me see so great a difference therein, that I judged with great reason it was not the same doctrine, but another invented by men; so have I oftentimes compared the yoke of Rome with that of Christ, 
Matth. 11.30.  and found his to be light and easy (as he saith) Matth. 11.30. and the Romish cruel, and insupportable, instituted rather for the destruction and death of souls, than for their salvation and profit, as I shall easily make it appear by the consideration of God's Commandments with those of that Church.  
It is known to every one, that God was content only to give us ten commandments by his Prophet Moses, which Christ hath recommended unto us, assuring us that if we shall keep them, we shall enter into life eternal; (If thou wilt enter into life, keep the Commandments) saith he to the young man in the Gospel: and truly howsoever we are conceived in iniquity, and naturally inclined to do evil, yet there is none of how little breeding soever, who will not judge the commandment of God light and easy to be obeyed by the assurance of his holy Spirit, which is never deficient to the faithful; for they are only grounded upon those two commandments of love, to wit, to love God and our neighbour, which are commandments sweet and easy to every good nature and soul that is desirous of its salvation: Moreover, the most part are only negative, that we may abstain from doing evil, as not to adore false gods, not to swear, not to kill, not to steal, and the like, which seem not to be so hard to every good and honest nature.  
And although all our actions be corrupt and imperfect, and we cannot do any thing here perfectly, and without fault; yet I doubt not but there are many faithful who keep the Commandments of God sufficiently, to hope for eternal life by faith in the blood and merits of Christ.  
But the Pastors of the Romish Church, or rather the Bishop of Rome, going beyond the Commandments of God by his traditions, is not content with the ten Commandments of God; but attributing to himself the authority and power of God over man, he hath imposed six or seven more commandments upon them, (besides the ten) which are for the most part positive; and seem indeed to be but seven, but contain above three hundred, which every Christian is obliged to accomplish every year under pain of eternal damnation, if he be in the belief of the Romish Church; and the most part of them are so difficult for most men to accomplish, that they may rather be said to be gives and snares to cast souls into perdition, than a furtherance and help to salvation (as I shall clearly show in the manner following.)  
As the Doctors in the Romish Church (disdaining to use the terms of the holy Scripture) have summed up the ten Commandments in French Rhyme, and so read them to the people; they have done also with the commandments of their Church, and say them publicly after this manner.  
The Church commandeth every one to sanctify the holy days,  
On every Sabbath hear the Mass they must, and one the Feasts likewise.  
All Lent, four times, and Saints Eves for to fast,  
And no flesh Saturdays nor Fridays feasts:  
Thy soul sincerely once a year confess,  
Thy Maker humbly also take at Pass,  
Pay all the tithes and duties to the Church.  
I remember when I was a little child, they taught us only six, and I have seen for a long time the Commandments of the Church but six in number; but within this little time, that of Tithes is crept into the books, and is read at this day with their other Commandments, as of equal obligation with the rest, which is obligation of damnation, and eternal death, according to their common doctrine; for, they teach, and all their Doctors and Canonists hold, that those commandments of the Church are of the obligation of mortal sin, as well as the ten Commandments of God, although there be no mention made thereof in the holy Scripture, which is properly to go beyond the Commandments of God with the traditions of men.  
And however they seem to be but seven commandments, notwithstanding they will be found to be about 300. or more, which every Christian is obliged to accomplish every year under pain of eternal damnation, (except in case of manifest necessity,) so there is few days in the year, wherein there are not some one or more to observe besides the obligations we own to the Commandments of God.  
This may be clearly proved after this manner; for the first Commandment which obligeth men to sanctify all the feasts instituted, that is to say, that all the holy days which are commanded by the Romish Church be observed and kept, as the Sundays, and that the people work none of them, nor do any handy nor servile work; there being above 50. Holidays every year, besides the Sundays; behold already fifty more commandments to be observed every year by every faithful person.  
The second Commandment, is to hear the Mass the holy days and Sundays; here it is to be noted, that it is not sufficient to be idle, and abstain from all labour and handy works, as well the Sabbaths as all the fifty holidays; Neither is it sufficient to give themselves to prayer, to read and hear the Sermon, or be employed in any pious exercise; but moreover they must hear the Mass with attention and reverence; so that there being every year above an hundred Sundays and holidays, there are also above an hundred obligations and commandments under pain of sin and damnation to every Christian every year; so there is above 150. every year.  
The third commandment is to fast all the Vigils, the four times, and all Lent; where ye are to observe, that there are twelve days in the four times, and at least as many vigils, which make 24. days, with forty in Lent, which make above threescore; and they are obliged every day to fast under pain of mortal sin, and there be very few, (as all the Casuists affirm) who are justly exempted; for from the age of 21. till threescore, all those who are able to fast without great & manifest prejudice of their health, aught to do it; so that those are 60 new commandments, which joined to the former, make already above 200.  
Moreover, he must abstain all the fasting days from flesh, under pain of mortal sin, (that is to say, neither eat flesh, eggs, nor butter, (according to the Statute) and some one will easily fast, who cannot so easily keep this abstinence; so there are 60. more commandments from this, which being joined with the former, (besides Gods ten Commandments) make above two hundred and fourscore commandments of the Church, which every faithful person ought to observe every year; and are only comprehended in the first commandments; besides those of keeping abstinence every Friday and Saturday, and others which we might find in them that rest, in the last of which only which is to pay the tithes and deuce to the Church, a great number might be remarked, and so we should have above 300.  
Now God having given us only ten Commandments, the most part whereof are negatives; and the Church of Rome proposing above 300. whereof the most part are affirmative, and without holy Scripture, of her own authority and particular invention, may we not say first, that she goes beyond the Commandments of God by her traditions; and next that the yoke of Christ is light and easy, and the Romish yoke heavy and insupportable; and if the authority of the Church of Rome be true, some men might be saved if there were no more but the Commandments of God, which will be condemned for not doing those of the Church; and an infinite multitude might fulfil the commandments of God sufficiently to be saved, which must be damned; because they have not fasted, or do not fast all Lent over, and other fasting days, or who have not heard the Mass all the Sundays and holidays, or who have wrought or caused their servants work on them.  
I leave off to speak here of an infinite multitude of other commandments of that Church, which are not common to all Christians, but to the Priests alone, and those who are in Orders, and possess Benefices; as every day to say their Brevier which is very long and wearisome; as also of all other precepts and commandments particular to every religious Order, which truly make a great multitude of poor souls groan and lament, who out of simplicity and ignorance have unhappily suffered themselves to be oppressed under the weight of their burdens. But I will let them groan so long as they will, if knowing their error and abuse (as do the most part) they will not take a necessary resolution to break all those humane bonds wherewith they are detained in that captivity, and follow after the doctrine of Christ, whose yoke is easy, and burden light.   

CHAP. XXVIII.  
If one can be saved in the Church of Rome.  
IT is certain that no man can be saved but by the faith which Christ did declare, and the Apostles hold and preach, which is the only true and perfect faith, without which none can hope for salvation; Now I having showed clearly (as ye have seen) that the faith of the Church of Rome is another different from that of Christ and his Apostles; the consequence is easy to be drawn.  
But as I remember never to have hindered those of the Reformed Religion, so much to become docile to the doctrine I preached to them when I was in darkness, as when (according to the maxims of the Romish Church) I preached to them that they would all be damned without remission; so that I may not alienate the spirits of those of the Romish Religion from the reading of this discourse, and lest that thinking me too severe, they relish not so well the reasons which they might read in this Treatise, I chose rather to let them draw the conclusions themselves, and remit the decree to God's judgement, to whom only it appertaineth to pronounce the sentence of the salvation and condemnation of souls.  
But the thing I especially intent in this Chapter, is, to show to those of the Romish Church, that even according to their proper maxims and doctrine, it is impossible for them (speaking morally) to be saved: I know this proposition will seem a paradox to many, but if they will only take the pains to see and examine the reasons on which I am grounded, I persuade myself that even the most learned will confess, and acknowledge it with me; for they cannot deny it, it being the common doctrine of their own Schools and books, which questionless a multitude of simple people have never been ware of.  
I will not speak here of the difficulty they of the Romish Church may meet withal (as do other Christians) in the keeping of Gods ten Commandments; for howsoever I know certainly, and may speak it truly, that they are worse kept and fulfilled in that Church than in the Reformed Religion in England, or other places which I have seen; yet I will leave this point and comparison till the following chapter, and will show this impossibility of salvation only by the commandments which are added by the Romish Church, or rather by the Popes of Rome to the ten Commandments of God; and I shall show it especially in the obligation of hearing Masses on Sundays and holidays, and in the conditions of the mystery of confession; for notwithstanding that according to the maxims of their Doctors, the obligation to fast all Lent over, and at other days commanded, aught to damn and destroy many, who otherways (it may be) are persons unblameable, walking straightly in the observation of Gods ten Commandments, yea, and in many other things: but having too much a do to fast, do it not, although they might do it if they would but endeavour to do the same, and be not of the number of them whom the Laws of fasting exempted.  
And howsoever also the obligation to keep the holidays strictly without working, or causing others to work, should condemn (according to their doctrine) another great multitude, by whom this rigid and strait commandment is hard to be kept for the great charge and employment of their calling; yet that is nothing in comparison of the difficulty that is in the commandments of hearing the Mass, which obligeth all Christians, and the saying over of the Breviary, (which obligeth the Priests) and the obligation of Auricular confession (which is common to all.)  
Because ye must know according to the Doctors and Casuists of the Romish Church, that for accomplishing the commandment of hearing the Mass, it is not sufficient to be there bodily present, but to fulfil the precept, one must be present in attention and devotion, so that he who is distracted, and thinketh or dreameth on any other thing than on God, either by express or secret consent, (that is to say) doth not all he is able to give attention, and banisheth not faithfully all thoughts, but is distracted for a considerable time during the Mass, which is thought to be about the fourth part of it, or almost the third part, that man heareth not the Mass, but is obliged to hear another the same day attentively, if he will fulfil the precept.  
Now let every man judge in himself, how few there are which fulfil this precept in hearing the Mass without distraction or wand'ring minds, and which labour to discharge themselves, and vanish them when they come with fidelity: and we see but few who go to hear a second Mass, as believing they have not heard the first devoutly enough.  
Some may say all this is but a little scruple, and of no great importance, but according to all the Casuists and Doctors of the Romish Church, the obligation to hear the Mass with the aforesaid attention and devotion every holiday and Sunday, is a precept of mortal sin and eternal damnation: so it is of great importance, and cannot be said to be a scruple; and I have known some timorous people, which terrified with that rigid doctrine, did often hear three or four, and after all, were little better content, and did believe that point alone capable to destroy them, though otherways people of good life.  
That which is said of the Mass in regard of all Christians, is said likewise of the Breviary and canonical hours in respect of the Clergy; for they are obliged by the Pope's Bull, and by his Counsels, under pain of mortal sin and eternal damnation, to recite them every day devoutly and with attention: and the longer those prayers are, the more hard also is the observation of this precept, and I have seen some distracted thereby, and others to fulfil faithfully that commandment, and set their consciences at quiet, tell one Psalm or verse ten times over, believing not to have had sufficient attention, and after all that, were yet in doubt; and of this number were even many Theologians and good Preachers. Finally, this showeth clearly enough, that if the Romish doctrine be true, it is impossible even to the most zealous, to save themselves by this point.  
Now let us see the mystery of Auricular confession; the difficulty is yet greater here, for, the rules and conditions of the confession are (according to all their Doctors) that when one confesseth himself, 
Navar. Tolet. Bonac. Lesle. & alii Casuist.  he is obliged first to declare all his public and secret sins, all his vicious actions, words and thoughts, and the circumstances aggravating the sin, and even the number of every sort, whether be action, word, or thought. As for example, how many times one hath sworn, and how many times he hath had bad thoughts, of what sort, and how long he did delight and take pleasure in every one.  
And that they may declare all, they are strictly obliged to use all moral diligence to remember them, and this moral diligence is taken according to the intervalles of confessions, and the goodness of every one's memory; so that he who confesseth often, and hath a good memory, needeth not so much time as another who confesseth but seldom, and hath not so good a memory; and every one must employ so much time, and take so much pains to examine himself before hand, as is requisite to remember all, and omit nothing.  
And although (according to the general precept of the Romish Church) one is bound only to confess himself once a year, yet if in going but once they do not remember all, they must go oftener, and so often as is necessary to every one that he omit none of his sins; and so every one almost will find himself obliged to go to confession every week, and even oftener: and if he cannot remember them at the time of confession but by writing, he is obliged to write them. In a word, they are obliged under pain of damnation, to use all means and times possible and convenient that they forget nothing.  
And if for want of time or care, or sufficient and due preparation they leave off any thing of importance, whether it be action, word, thought, circumstance or number; the confession is invalid and void, for it wanteth fidelity and integrity, which is one of the necessary conditions, and according to all those Doctors, they who receive a Sacrament without necessary dispositions commit sacrilege; and if through bashfulness and shame (which is incident to women) any thing be omitted, the confession is also of no force: now to what rack and torture is a poor soul redacted by the means of this confession according to the maxims of the Romish Church; and to how many is this confession, (which they preach so necessary to salvation, and without which, say they, none can be saved,) cause of scandal and stumbling block to make them fall headlong into hell? and who following that can be saved in the Church of Rome, if this doctrine be found to be as true before God, as it is preached and written before men?  
It is not yet sufficient, though they have fidelity to merit absolution, and make a good and sufficient confession; there must (say they) be further in confessing a constant resolution of amendment of that which is confessed, and all means and moral diligences are to be used for effecting it: as (for example) he who confesseth he hath not fasted all Lent, cannot have absolution, and is uncapable of it, if he have not a firm resolution in time to come to fast all the fasting days, and all Lent over, and use all possible means to effect it; and he that confesseth he hath sworn or been angry, had taken a surfeit, or sold or taken more than is reasonable, & committed injustice, or had evil thoughts, (as of impurity, revenge, or the like) is uncapable of absolution, and committeth sacrilege in receiving it, if he have not a constant resolution to commit those things no more, and to use all possible means to shun all those things, and the occasions of them.  
Oh! how pernicious is yet the confession to many in that; for, when men fall continually in the same vice, and see themselves obliged often to confess the same sin, it is a great sign they have little care to amend, and that so, they have but few constant purposes and resolutions that are firm at their confession; but every one ought to judge himself, and though they can deceive men, it is impossible to deceive God.  
Now, who with all those burdens, straight obligations, and hard commandments, & with that so strange doctrine of the Romish Church, can hope for salvation, and escape damnation? Let every one of that sect make reflection upon himself, and examine himself in this point; I leave to every particular man to judge; and protest I have spoken nothing here, but according to the common doctrine of all the Casuists & Doctors of that Church, which is taught in the Schools, preached in the Pulpits, and published in all the Books which handle this matter; and I know that no man of learning dare deny it.  
Oh! how sweet is the yoke of Christ in respect of that of the Romish Church? and how it is more easy and sure for to be saved, to follow the doctrine of Christ and his Apostles, than in following the doctrines & inventions of men? And can that Church be the true and beloved Spouse of the Son of God that redacteth her followers, even to an impossibility of salvation, and out of hope of eternal glory?   

CHAP. XXIX.  
A Comparison of the Protestant and Reformed Church, with the Church of Rome, and in which of them two, is Salvation most certain.  
I Have often marveiled, that the Church of Rome, whose doctrine is so far different from the doctrine of Christ, and which accounteth less of the Word of God, than any other sect that is, or hath ever been amongst Christians; which preferreth her traditions and inventions to the holy Scripture, and followeth the institution of the Son of God so little in all his Sacraments; which imitateth so little the life & order established and followed by the Apostles, in her Prelates and Discipline: in a word, which is so corrupted and vitiated as well both in doctrine and discipline, and where God's Commandments are so little observed, his Sacraments so much profaned, the Sabbath so little sanctified; where profane vices and abominations reign so much, and where disorders and corruptions are to be seen almost in every place, and in all sorts of persons, that nevertheless, it is she (amongst all others) condemneth more freely and quickly others, and which braggeth she only is in the way of salvation; and all others are damned that consent not to her belief.  
And upon this doctrine which the Pope causeth his followers preach and maintain, to retain and draw to him the people by fear, being neither able to do it by Scripture, nor reason; are builded and published strange conclusions, extremely dangerous and pernicious to all other States but his own; and that by the Jesuits and a number of other Doctors of his faction; to wit, that all they of all other sects, (except their own) whom they term all heretics, are worthy of death, and their Protectors also; that it is a sacrifice to God to exterminate them, either by fire or sword, or any other mean whatsoever; that they are not obliged to keep promise with them in any thing whatsoever, they being unworthy and uncapable of it; That a Prince of a contrary Religion to theirs, being an heretic (as they term him) is consequently excommunicated by the Pope, who pretendeth to have authority over him as a Christian, and that after the Excommunication thundered out against him, he is but a Tyrant and Usurper, and fall'n from all rights, and uncapable of the Crown, & that no Christians should hold him for King, nor are obliged to obey him; that it is great pity they should be suffered to live and possess the earth, which should be only for them and those of their belief: and a number of the like seditious doctrines, which are written especially by Becanus, Mariana, Suarez, Bellarmine, and others.  
And Parsonius an English Jesuit and Rector of the English College at Rome, wrote a Book in the Reign of that virtuous Queen Elizabeth, which went secretly up and down this Kingdom, wherein he laboureth to maintain, that those many hundred years the Kings of England have not been lawful Kings, both for having (saith he) being criminal of Leze Ma.tie, or disinherited, or bastards, or for being heretics, and so excommunicated by the Popes, and fallen from their right; and that neither the King of Scotland, (to wit, James of thrice worthy memory) nor his posterity, nor any other of his belief could pretend, nor aught to be admitted to that succession, nor yet the Earls of Hertford, Derby, Hastings, and others, who were next; and indeavoureth to prove, that it did appertain by right to the King of Spain as heir of Portugal. And upon those impertinent propositions and other imaginary pretences, the Pope was resolved to seize upon England, and supposing the King of Spain and his sister would find too great resistance, he had intention to send his Cousin the Duke of Parma, a great friend of his See, who being descended from Portugal by his Mother, pretended some right to it, or else the Cardinal Pharnesius the Duke's younger brother, and procure him to marry the Lady Arabella, if need were, to accommodate the business; and to that effect, many strange practices and factions were at work, as well within as without England by the Papists of the Island, which may be seen more at large in a Letter that famous and learned Cardinal Arnauld d' Ossat writ from Rome to Henry the 4. King of France, dated the 22 of Novemb. 1601. and is the 191 Epistle of his seventh Book; there he mocketh all those fantastic designs, and writeth besides to the King his Master, that the Pope knowing his inclination to assist the King of Scotland in pursuing his just title, would labour to divert him so far as he could, and make him favour his designs and many other things of this State, which are in those curious Letters, and show the great inclination the Pope hath for England, not (as they say) Propter Christum sed propter Lazarum) not for the love of Christ, but for the love of himself.  
And howsoever those practices and maxims, and the like dangerous and pernicious opinions, relish not, nor are approved of the more judicious and noble spirits of that party, who well see all to be but a Papal invention, to multiply his followers, and consequently to augment his revenues and tributes; for there are no States of his belief, out of which he draweth not profit; and where he hath no subjects, there is nothing for him; yet they are but too much followed by multitudes of that sect; and the attempts against the lives of Kings, the abominable treasons & execrable plots and conspiracies set on foot both within and without, have often been the dangerous effects of that damnable and bloody doctrine.  
And to speak truth, a State of a contrary Religion to theirs, is not secure where many of them think to have power, and pretend to have authority; for the Pope never faileth to have his Agents amongst them, whereof they which are of any religious Order, are the most dangerous, because they being Members of great companies, are men who have intelligence and factions; and besides, they depending altogether on their Generals, who (for the most part) are Italians, and engaged to the Pope, and they having made vow of obedience to him, what affection soever they bear towards their Princes, they dare not but further and advance the Interests of the Bishop of Rome in every thing; for they are destinated to that end; and if they fail, they may expect to be blamed; and so they ought to be holden for spies and diligent instruments for the progress of his designs; and matches and firebrands, which being not able to advance his Kingdom in time of peace, labour by all means to stir up wars and dissensions in Kingdoms and Commonwealths; to fish (as they say) in troubled waters, and effect in those confusions that which they could not get done in time of peace; as it hath been wisely remarked and proposed in this present Parliament not long ago at a conference with the Lords, delivered by a rare and eminent man; and daily experience should make that truth but too well known in this Kingdom. And I may speak something of it, for being in the Romish Church and beyond the Seas, I was twice spoken to come hither with another who was then professor in Theology, and that by a great Politician, who hath express Commission from the Pope to send, and who was the only Counsel of that notable Cardinal, who these fifteen years and above doth keep in wars and troubles almost all Europe.  
But to come bacl to our discourse, if God by his providence did not hinder many, not suffering that abominable doctrine to be so easily believed of every one, as it is freely published, and if even by the mercy of God, there were not some generous and honest minds among them, lovers of concord and honour, who no ways believing those maxims, would not for any thing in the world degenerate from the goodness and generous dispositions of their natures to engage themselves in vile actions; we would see worse and more unhappy effects; for that is a bloody doctrine, enemy of peace & quietness, and neither can, nor aught to be relished by judicious men, who make profession of honour; for we find in no place that Christ and his Apostles did plant the faith of the Gospel by fire and sword, or that ever they assayed to extirminate all the idolatrous people by death and destroy them, that they might people their Lands with Christians; but as there is great difference betwixt the doctrine of Christ, and the doctrine of the Bishop of Rome, so are also their actions and proceed very contrary.  
And I believe, if the noble and generous minds of that party would take the pains diligently to consider these great differences and the detestable maxims of their Doctors, they would questionless abhor the doctrine that begetteth them; but the subtlety of the Priests endeavour to stop their ears with an ignorant and blind faith to hinder them from receiving the instructions of the truth which are to be seen in the holy Scripture. Oh but I would think my labour well spent, if it would please the holy Spirit to touch the hearts of some one by the reading of this little Treatise, and make them see the blindness wherein they endeavour to detain them.  
I have set down (it may be) divers things which may give light to inform many, who living in darkness, would not have been ware of their darkness; and if any desire a larger information, I have written nothing, which I am not ready to maintain by word, and give a more ample explanation for the satisfaction and profit of souls. If in some thing I have not cited many Authors in some points, I have done it purposely to shun prolixity, and the things being common (amongst the learned especially) in the Romish Church, and others not being men to turn over the Books of those which writ thereof, I thought the number of citations would be needless; and if any in the Romish Church, either out of ignorance or malice, insult against me, and tax me of any untruth; I promise to enlarge this Treatise with more proofs, and give cause to all men to confess that I have written nothing untrue; but if the truth apparelled in this manner, hath been any way displeasing to some, I cannot promise that being otherwise trimmed, it will be more pleasing.  
But to assure men the more, and confirm them in their resolutions they may have for the true faith, I say, that even although the difference of the doctrine of the Church of Rome, from the doctrine of Christ, and his Apostles, should not condemn her of untruth, it would be condemned by her works; for our Saviour saith, 
Mat. 7.17.  that the good or evil tree is known by its fruits; and though it did not appear that the doctrine of the reformed Protestant Church came nearer to the doctrine of Christ and his Apostles, than that of the Romish Church, and so that she should be the true Spouse of the Son of God, and she with whom the ancient doctrine of Christ Jesus hath been and is conserved, and consequently the perfectest also, that is, the surest and best, and which only ought to be termed Catholic, being the perfection of the belief and faith drawn from the conformity with the doctrine of Christ; yet the fruits and works of both, show sufficiently which is the best and surest.  
For my part, I profess that although I had not been alured and converted by the doctrine which I have found in the reformed Church, altogether conformable to the doctrine of Christ, which is not to be seen in the Church of Rome; the only knowledge and comparison of the works of the one and the other, was capable to work this change in me; and when after I was become a member of this Church, I did see with how much more holiness God was worshipped and served, than in the Church of Rome, than it was, that with a great joy I had reason to say those words of the Patriarch, In this place is the house of God, 
Gen. 28.17.  and the gate of heaven: and have given millions of praises to my God for bringing me to a Church and a Land where his holy Name is so devoutly worshipped, his Sacraments administered in such purity, his Sabbath so holily kept, the Churches so carefully frequented, and kept so neatly and decently, and Divine Service so reverently done, and heard with so much silence.  
I know indeed that as God hath found fault with his Angels, and that being men it is impossible but some imputitie will slide into our actions, & that Christian Religion was never even in the time of the holy Apostles, but there was something amiss, if not in doctrine at least in the manners and practice of the faithful; and that it is not here below, we can find the Spouse of the heavenly Bridegroom without spot or wrinkle in all her actions, and that nothing in this world deserveth the name of pure and perfect in comparison with God, but only in comparison of one with another, and of the unclean thing with that which is not so unclean, and in less or more drawing near to the example, institution, and intention of Christ Jesus our good Master; so it is in that sense, I praise the holiness of the Church I am in, for the present; that is, namely, in comparison with the actions and practices of the Romish Church, which wanting true faith, cannot have true holiness.  
But the reformed Protestant Church retaining true faith which was preached by Christ and his Apostles, is also only capable of sanctity, and as that faith is the only Catholic faith, so is the name of Catholic justly endue to it, excluding all others, and the Romish Church not holding this faith, it cannot, nor aught to be holden for a Catholic Church, nor ought the Papists be called Catholics.  
And now to begin the comparison betwixt them by the house of God and Churches: if you enter in the Popish Churches, you may (it is true) see in most of them many fine pictures, rich carvings, and rare inventions, some in Marble stone, some Jaspar, some in Porphar, and other materials, where gold and azure are not wanting ye may observe also their stately architects & great number of rich ornaments of all usual colours, of damask, satin, velvet, cloth of gold and silver, laid over and garnished with precious laces and embroydering; there ye may find also many vessels, and utensils, and boxes for relics of gold and silver. In a word, a multitude of curious and sumptuous objects, very fit to delight the eye, and which agree better with the ancient ceremonial Church, than with that of the Gospel; and we may say all those magnificences are but vanity before God, if it be not accompanied with devotion; 
Psal. 45.14.  because all the glory of the King's daughter (saith the Psalmist) is within, and in the heart: but that is much wanting in the Romish Church: for if you go into their Churches, especially the Parish Churches in time of public Service, ye shall see few that pray to God, or seem attentive to the mysteries, but many prating or doing worse; here dogs playing, there little children crying, while in the mean time some Priests are in singing for the most part confusedly without respect or reverence, and things which almost none of the people understand, and there is commonly such a noise that it resembleth rather a Market, than the house of God; this I say with that which followeth, for them who have not seen those things.  
But in the reformed Churches, praised be God, it is not so, and I have received very great comfort and edification, seeing the silence which is kept there both before and in the time of Service, how every one carrieth his Bible and book of Prayer to read them with the Ministers, if they cannot hear; how every one singeth devoutly and orderly without haste or anticipation, endeavouring to smell and taste the meaning of those holy words; and if there be any thing to be further desired in this, it is to follow the notes exactly to keep a greater uniformity, as they do in the reformed Churches of France and Holland; and to that end that the Clerks were Musicians enough that they might be the more exact therein, and that the notes and tones were so easy that they might be the better sung by all the people, as it is in other places. For it is true, that a devout and harmonious singing raiseth the spirit much to God, and comforteth and maketh glad the soul. Thence was it that the divine Psalmist was wont to sing his Psalms not only with his voice, but on the harp and organs, and other musical instruments, on which he exhorteth us to sing and praise God as he did; but using them, or not using in the Church being not a point of faith, but of discipline only, it ought wholly to be remitted to the disposition of the Church, to which every one ought to join inseparably, and submit himself in humility of spirit, so long as she doth continue orthodox, and we ought to believe that the assistance of the holy Ghost shall never be wanting to her in every point of discipline expedient for the salvation of the faithful.  
And I will say further to the glory of God, and to the edification of the Reader, that not only in Churches, but even in private houses, God is better served than amongst the Papists; for, amongst them there are never any prayers almost in public, and I remember seldom to have seen any such thing practised in an infinite number of houses, both of Nobles and others where I have been; but in the Reformed Churches, it is almost common amongst the Nobles, and it is very ordinarily practised amongst the people; and if there be any defect in that duty, we may say the mixture and bad example of Papists hath been a great cause thereof here. But it is credible that all things will be amended by the zeal of this Honourable Parliament, and the discipline of the faithful will be altogether throughly reform, against all the imprecations of Arminians and Papists, false Prophets and ill foretellers of the confusion which they do wish to this Kingdom; but the Ecclesiastical discipline of the Reformed Churches in France (which you may see Englished) show evidently, that good and happy order may be established in Church-government without such connivances with Popish fashions.  
Now let us come to the solemnities of the Sabbaths and holy days: it is certain that the Pope minding more the profit of his Priests than the salvation of his flock, hath instituted too many holidays in the Romish Church, to the great hurt (questionless) of poor people, who cannot conveniently be so often idle, but hath need to work more to gain their living; and therefore complain often; and the institution of God hath been very discreet in ordering six days to labour, and the seventh to rest, and spend the same in his service; and if in some places of the Reformed Churches the people be commanded to keep close their shops some other days through policy; that is only to give some time of recreation to the Apprentices, and those who are not in liberty, not under any precept of sin or damnation, as doth the Pope and the Romish Church, to keep holy days as strictly as the Sundays; but only under some pain or pecuniary penalty; and we see that in the Romish Church the holidays and Sundays being of equal obligation, they are observed equally, that is very evil; for they will go (it may be) to some Monastery, if there be any, or to some other place, and hear a little Mass for a quarter or half an hour, which they hear even for the most part very irreverently, and only for fashion's sake, and because it is commanded under pain of sin; and this is all the sanctification the most part give to holy days and Sabbaths in that which concerneth the worship; and in the time of the public Service, which is of the great Mass, the Matins, and Vespers, in towns where they may have half-houre Masses at command, there is almost no body in Parish Churches but the Priest and some few women and folk, whom they term commonly Image-eaters, and superstitieux; the rest of the time is spent either in Taverns, which are open all the day long, or at games and pastimes, which are publicly suffered, and commonly frequented more freely on the Sabbaths, which God from his own mouth hath commanded to be sanctified, than on a holiday of their devotion, which is only commanded by the Pope.  
And what can be said here, but that it is to make void the commandment of God for a humane invention and tradition, and account more of the commandments and precepts of men than of the commandments of God? Oh happy are the people which have the Lord only for their God, by whose Word they strive to be ruled, and directed in every thing; and which solemnise the whole Sabbath with all the respect and devotion they are able.  
Which I seeing so faithfully observed in this Kingdom of England, and besides that the Service of God was so reverently celebrated, the Churches so much frequented of all Noble and ignoble, rich and poor; I confess I often thanked and do thank my God, for having delivered me out of the captivity of Egypt, and from that Idolatrous people, among whom I lived employed in gathering of straws, and in unprofitable works; for having (I say) delivered me with a strong hand in despite of all the enterprises and power of the enemies of the truth, for having brought me through the seas confounding and drowning therein all the industry and pursuing of mine enemies, and bringing me to this Land flowing with the milk and honey of heavenly and earthly blessings, to this Country of Zion, and this Jerusalem and place of peace, whereas the Gospel is preached in greater purity, so the Service of God is celebrated with greater perfection and reverence than in any Kingdom of the world, and is likely yet to be better, by the care and zeal of this thrice worthy Senate.  
It is true, that as the bodies are composed of divers members, and of different qualities and conditions; so all they which are of the reformed Church are not Saints: and there are some vices to be found in many, and doubtless but too many; and if I dare not say few, yet I may say truly not near so many as in the Romish Church, as well in that which concerneth the service of God, as in that which concerneth the policy both of Ecclesiastical and Civil; for it hath often been observed, and I have seen it with my eyes, the famous Cities, yea, and States, governed by those of the reformed Churches, did live in good order and policy, which after being fall'n into the hands of Popish governors, (commonly greater friends of their particular profit than of the glory of their Princes, and the public peace and good) have in a short time lost their felicity and prosperity, and changed their good policy into confusion and disorder; this truth is known to many more than to me.  
And if one will but look upon this Noble Kingdom, and all the States, especially which enjoy peace under Princes and Governors of the Reformed Religion, and likewise on the States which are governed by those of the Romish Church, especially on those which are under the dominion of the Bishop of Rome, and over whom he domineereth with greatest authority, there is no man who will not see the great difference; and they who have been in Italy, and have any knowledge of the government of the Pope's territories, know sufficiently what comparison there is betwixt the policy of the one with the other.  
Ye shall know (saith Christ) the tree by its fruits: 
Mat. 7.20.  and they who produce such fruits of confusion and disorder, ought not in my opinion, nor cannot be thought good trees; and as trees bring forth good or bad fruits according to the proportion of sap which they draw from the earth which giveth them both life and action; so must we believe that the government of people followeth commonly the doctrine and belief which animateth them, and where we see those disorders, that it is not the spirit and doctrine of truth which governeth them; for Justice, Order, and Peace are his inseparable companions; but rather the spirit of error, which being a friend of disorder, produceth nothing but the like fruits and effects, and every where bringeth confusion.  
And if it happen that any States leaving the belief of the Romish Church embrace the Reformed, you see incontinent their government totally altered, their policy to be changed to the better, and all things established in better order; and as States and Provinces following this doctrine of the infallible truth, are kept and maintained in better order and policy, so ordinarily also do they flourish in greater lustre and glory, in greater wealth and prosperity.  
And I may say likewise, that the Princes even of that belief have seldom found more faithful and affectionate subjects and servants than those of the Reformed Religion, both in peace and war; and howsoever they have sometimes suffered oppressions, nevertheless, the murders and infamous attempts and perfidious treasons against the State, or the persons of their Lords, have been little found amongst their practices; But they have often shown they had rather suffer persecutions with patience, than abandon themselves to infamous actions, unworthy of the honour and doctrine of Christians.  
Those States also who are not so fast bound and tied to the interests of the Pope, having no cause to complain nor distrust their practices, and even seeing much public good to follow upon their managing, and good and wise governing, besides that they often employ many of them in important occasions, and of very great trust, they gratify them yet so much as to suffer them, judging themselves in safety and security with them, not mistrusting they can receive any hurt from them; because those Churches having the Law and Word of God for rule of their faith, they have it also for square of their life, endeavouring to conform their actions thereunto, and commit nothing which may derogate from the condition of the faithful: which I writ more willingly as knowing it even from the confession of their greatest enemies, 
Deut. 33.31.  so as we may say that of the Cantique, & inimici nostri sunt judices, Our enemies are Judges of it: and I myself have heard it oftentimes from the most judicious of the Romish Church.  
And if the Romanists would carry themselves with so great modesty and fidelity towards the Princes and States under which they desire to live, they should receive (questionless) the same kindness and gratification; but as their doctrine is much different, so are often the effects; not but amongst them there are found many noble and generous minds, lovers of tranquillity and peace, and of the glory and prosperity of the States in which they remain: But because the Bishop of Rome who is never content with his own, but is insatiable of wealth as be all his Clergy, keepeth continually a congregation of Cardinals of purpose by him, which borrow the name and pretext De propaganda fide, for increasing the faith; but indeed hearkneth to nothing more affectionately than to the means of settling and increasing the power and dominion of the Pope, and consequently to augment the revenues and profits of the Clergy, especially that of Rome; and to that end sendeth continually abroad, and entertaineth so many agents as he is able amongst his adversaries, to whom he giveth commission to use all means, and leave nothing unattempted for the increasing of his Empire there, promising them great recompense if they have good success in their designs, and if by chance they fall into the snares which they have laid for others, and find themselves catched in the 'gins of destruction which they would have prepared for others, and die or be taken in the execution of their enterprises, they shall be holden and esteemed Martyrs, and written up in the Catalogue of the Saints; and although they die as Traitors, and disobedient, and refractory to the Princes and States, to which they own obedience and submission; notwithstanding they shall be reputed as dead for the faith, and for the glory of the Gospel, to which their doctrine is so contrary as well as their actions.  
And on those frivolous hopes, a number of silly fools have engaged themselves in so desperate actions and execrable enterprises, that the only thinking on them would fright Barbarians, very far questionless from the modesty which is required in the spirits of Christians; as hath been often enough seen in this Kingdom; especially in that damnable conspiracy of the Powder. Treason, forged rather in the Devil's shop than in the brains of men, but discovered and brought to naught by the providence and bounty of God, who hath manifested himself so clearly in this and many other occasions both before and after, to watch in the protection of this State since the time of the reformation, that it is not to be doubted, but he would thereby show, that as this people was his people, his Nation and heritage, so would he testify himself to be their God. And notwithstanding the Pope and his Supposts, have laboured often both before and after that, as well by open force, as by secret conspiracies and hidden enterprises, to involve this whole State in ruin. Nevertheless, his Instruments and Agents have ever lost themselves, and all have fall'n out to their shame and confusion: As I hope all those Rebels Papists of Ireland, who at this present are up in Arms against their Prince and the faithful, in all cruelty and execrations, will do one of these days; so that it may be truly said this of the Psal. 147.9. 
Psal. 147.9.  The Lord hath not dealt so with all the Nations.  
But God having continually showed himself so good and merciful to this his people, it is their part to bless him with their whole heart, and render him eternal thanksgiving; and my part also, who desire that favour to be holden a member thereof the rest of my life, to join with them, and offer also to that good God the sacrifices of praises and thanksgiving, which I do with my whole heart, praying him continually to show himself the God, Protector, Saviour, and the Ruler of his poor people, and that he would continue to pour out upon them all heavenly and earthly blessings, and preserve the purity and sincerity of his holy Word among them; and if there be any thing wanting, or to be purged in their practice and discipline, that he would cleanse them from all filth and Tares, which might in time corrupt the good grain; that he would make that order and policy to shine amongst them which is agreeable to him, and which he hath instituted and taught by his Apostles; that he would also impart the same favours to all the Churches and Nations where his holy Name is called upon; that he would bless the Princes which govern and maintain them, and draw and bring to his fold, all the souls which are gone astray in any part of the world; that he would open their eyes, and let them see their blindness and error, and bring them to the sight and knowledge of the truth, and of the pure and perfect belief, which is left and taught to us in his Word; that being but one Fould and one Flock, under one sole Pastor Christ our Saviour and Master, we may all of us serve Him in holiness and justice, in peace and union the rest of our days, and hereafter we may enjoy eternal happiness, through our Lord Jesus Christ, to whom with the eternal Father, and glorious Spirit, be all honour, praise, and glory, might, majesty, and dominion, now and for evermore, AMEN.   
FINIS.