CHAPTER I. Of the true Church.

THe holy Scripture tels us of diverse kindes of Churches: There is that Church which is spo­ken of in the Creed, which the Apostle S. Paul calleth the body of Christ, against which saith our Saviour, Mat. 16. The gates of Hell shall not prevaile; which is the Assembly of the truly faithfull and elect people of God, wher­of part doe already injoy the heavenly pleasures of Gods kingdome, part now live here on Earth among sinfull men and infidels, and cannot be discerned by the eyes of man: Others not yet borne.

But besides this Church of Gods elect, there is another universall and visible Church, which is the Assembly of all such as professe them­selves [Page 2]Christians, and to believe in Jesus Christ. This is that Church which Saint Paul, 1 Tim. 3. cals the pillar and ground of the truth, as being bound to defend, and maintaine the truth against all those who labour to corrupt or suppresse it.

This universall visible Church is composed of divers particular Churches; such as were in the Apostles time the Church of Jeru­salem, the Church of Corinth, the Church of Rome, and that of the Galatians, &c. Of these particular Churches, some are puter than o­thers, nay, and there may be some so corrupted, as that it is im­possible for them to be saved; namely, as where Idolatry reigneth, and where the benefits of Jesus Christ are abused.

The Church of Rome is one of these particular Churches, wherin reigneth Idolatry. First, in that they call God a Sacrifice made by men. Secondly, because the honour appertaining to God is by them attributed to Saints, in that they say the Saints know the hearts of all men, and because they give them and their reliques and Images, a religious worship and adoration. Lastly, because they call the Virgin Mary Queen of Heaven and Earth; for the Soveraigne Royalty of the world is not communicable to the creature.

Likewise the benefits of Jesus Christ are therin abus'd; in that they teach that Jesus Christ by his death delivers us from sinnes committed before Bapisme, but as for sinnes committed after Bap­tisme, he hath left us to satisfie Gods justice for them, by satisfa­ctory pains, as well here as in Purgatory. Thus then let it be; that the Church of Rome be a particular visible Church, and it more corrupt than any other, although she terme her selfe, the universall Church, as if there were no other Church besides; whereas indeed the Churches of Syria, Greece, Armenia, and Affrica be more pure and mor [...] [...]cient then the Roman, and no way subject therunto. All th [...]h the holy Scripture, and the Creed attribute to the uni­versall Church of Gods elect, or the universall visible Church, the Church of Rome by an intolerable abuse and usurpation attributes unto her self; as if in the holy Scripture, there were no other Church spoken off, but the Church of Rome; or as if shee alone were the pillar and ground of the truth. And when Jesus Christ, Mat. 18. sends two Brothers being at strife to the judgement of the Church, saying, Tell it the Church, and if he neglect to heare the Church, let him be unto thee as an Heathen man and a Publican; these Gentlemen [Page 3]would needs make us beleeve that he sends such as doubt in matters of Faith and Doctrin to the judgment of the Church of Rome, which they call universall; but reade the passage and you shall see that our Sa­viour speaks not there of doubts touching Religion, but of quar­rels and broyles which happen betweene man and man, and con­sequently he speaks not of the Church universall, but of the Mini­sters of some particular Church; for to appease a quarrell between two Neighbours, men doe not betake themselves to the universall Church.

In this then there appeares a very great abuse, that the Church of Rome, being indeed but a particular Church stiles her selfe the universall Church, and in that she being full of errours, vaunts her selfe neverthelesse to be without any errour; nay more, that it is impossible for her to erre, and least her errours should be discove­red by the glorious light of Gods holy Word, the writings of the Prophets and Apostles, she doth not only hinder the people from reading the word, and reade it in the Church in a language which the people understandeth not, but endeavours also to take away all its force and authority, for they make the people beleeve that the Church of Rome is soveraigne Judge in all matters of difference in Religion, by this meanes he that will accuse the Church of Rome of any errour may be sure to loose his processe, seeing she alone is soveraigne Judge in her owne cause. The Church of Rome doth likewise affirme that it is impossible for her to erre in the inter­pretations of the holy Scripture, and that it is in her power to make constructions of the like authority with the word of God; which is indeed no lesse then to place her selfe in Gods seat. For as there is none but the King that can give an interpretation to his edict, that may be of equall force with the edict it selfe: So there is none but God alone that may give such a construction unto the Word of God, as may be of the like power and authority with the Word of God. And there is nothing more certaine then that such an interpreter is greater then the Law-giver, sithence he giveth un­to the Law such a sense as he pleaseth, and the people taught to rely more on that, then on the Law it self.

And to be sure that the Church of Rome be not any way subject unto the holy Scripture, they maintaine that it is the Church that doth authorize the Scripture, and which gives it all its power and [Page 4]authority, as if the Subject could give authority unto Lawes, or as if the Word of God did receive its authority from men.

To this end the Doctours of the Church of Rome say, that the Church is more ancient then the holy Scripture; but doth it therefore follow that the Church must be above the Scripture: the people are they not many of them older then the King, yet are they neverthelesse subject both to the King and to his Lawes, how­ever there be many Doctrines in the holy Scripture more ancient then the Church.

But say they we should not know that it were the Scripture, if the Church did not tell us so; but doth it follow thence I pray you that the Church must be above the Scripture? If I should say I doe not know which is the King, and if my friend should shew me, doth it therefore follow that my friend must be above the King? Many serve for witnesses unto persons unto whom they are farre inferiour.

Likewise to undervalue the authority of the Scripture, and to strengthen that of the Church, they say, that the holy Scripture is a dead thing and cannot speake, and consequently may not be Judge, for say they a Judge must be able to speake, as the Church is. This is most false and deceitfull, for the holy Scripture spea­keth enough, and if it speaks not, enough it is that it guides us. But the Church of Rome forsooth will be the rule it selfe, and not subject to any Law, but will be Judge both of the Law, and of the Word of God.

Thus are men become Gods Judges, and guilty persons shall be infallible and soveraigne Judges of the sence and authority of the Law, which concernes their owne crime; by this meanes they need not feare to be condemned, but will they, nill they at the day of Judgement, they shall be judged by this very word, over which they now thus usurpe authority, then shall that pratling Judge be con­strained to keep silence.

So then these Gentlemen in sending the people to the Church for the deciding of doubts in faith, distract their minds with an innumerable company of doubts and difficulties, for how shall an ignorant man know that there must be a Church in the world? If they say he may know it by the Scripture, it is then necessary that he be acquainted with the Scripture; and thus the autho­rity [Page 5]of the Church should be founded on the Scripture; and when the Church teacheth this or that, how shall the people know whe­ther it be conformable to the Word of God, sithence the reading of Gods Word is absolutely forbidden them, and there being ma­ny Churches disagreeing one with the other, how can the poore people discerne that which teacheth lyes, from that which teach­eth the truth; seeing the very rule of truth, which is the holy Scrip­ture, is a book utterly forbidden them?

Shall they follow the multitude? Jesus Christ saith, Mat. 7. That the gate is wide which leadeth to perdition, and there are ten times as many Turks and Pagans as there are Christians, shall they believe miracles? our Saviour faith Marke 13. There shall come false teachers, working miracles whereby to seduce, if it were possible the very elect: shall they have regard to seats and successi­ons? The Churches of Greece have also had their seats since the Apostles, and the Churches of Syria theirs, and brag of S. Peters chair; and yet all these are quite contrary to the Church of Rome, and indeed more ancient. Jesus Christ himself and his Apostles having preached there, and beeing the first Institutours of them.

We doe not here dispute of S. Peters superiority over the rest of the Apostles; he might be the first in order, authority or virtue, and yet not have any superiority of jurisdiction. But that mat­ters not; the question is, whether the Pope of Rome be S. Peters successour, as the head of the universall Church? which is the principall point of the Papists Religion, wherof neverthelesse there is not one word spoken in all the Scripture. The Bishops of Co­rinth and Thessalonica were Saint Pauls Successours, not as Apostles but as particular Bishops of those cities: So the question is not whi­ther the afore-said Bishop of Rome be Saint Peters Successour in the Bi­shoprick of Rome, but whether he succeeds him in the Apostleship, as the head of the whole Church. This is that which we slatly deny, and which they can never proove; or if they could so prove it, yet the Pope having corrupted Saint Peters Doctrine, and chan­ged his Bishoprick into an abs [...]lute temporall Monarchy, had long since that lost his succession.

To conclude there being but one holy Scripture, and there being many contrary Churches, and the Doctors of these Churches being [Page 6]apt to seeke their owne profit, and subject to be carried away with diverse evill affections, but the holy Scripture being an incorrupti­ble Judge; let us have recourse to this holy Word of God, in the which if there be any obscurity, there is notwithstanding e­nough left, which needs no interpretation, which is sufficient to make us wise unto Salvation, as the Apostle Saint Paul saith, 1 Tim. 3.

CHAPTER II. Of the Popes power.

THe Bishop of Rome calleth himselfe Saint Peters Successour, not only as being Bishop of Rome, but as being also the Head of the univers [...]ll Church. Which power he extends so farre as to give and take away Kingdomes, to distribute of crownes, to dispence with Christians from keeping their oathes and vowes, to canonize Saints, to give Lawes to the universall Church, to forgive sins, to take soules out of Purgatory, to judge soveraignly and without con­trole of all points and differences in Religion, vaunting that it is im­possible for him to erre in faith, and for these considerations quali­fying himselfe god on Earth, the Spouse of the Church, and a di­vine Majesty, causing Kings to kisse his feet, and making himself a reli­gious worship, terming himself Gods Vicar.

For this cause I have read very carefully Saint Peters Epistles, and have compared them with the Popes Buls, wherby he thunders down Kings, and degrades them, publisheth grand pardons; but I can finde no concordance at all, the one with the other; for Saint Pe­ter in his Epistles speaks not any wise of his Superiority, not of his power, neither is there one word spoken of his Soveraignty, or as being head of the Church, which is a very strange thing, that a Soveraigne should write unto his subjects, without mentioning one word that might intimate his Soveraignty.

I finde also that the Apostles did contest among themselves con­cerning the priority; and that Jesus Christ did decide the contro­versie, not telling them that he had made Saint Peter chiefe over the rest, but forbidding them all, not so much as to speake of the priority any more, Luk. 22. The Kings of the Gentiles (saith he) exercise Lordship over them, but it shall not be so with you.

Saint Peter having confessed our Saviour to be the Christ, the son of the living God, our Saviours answer to him is not, Tu es Petrus, & su­per te Petrum, adificabo ecclesiam meam, but tu es Petrus, & super hanc petram, &c. which rock is Christ Iesus himselfe, as it is said 1 Cor. 10. That rocke was Christ, and in the second chapter to the Eph. he is called the corner stone, and S. Peter 1. cp. 2. cals him, a living Stone.

The reason why our Saviour spake to S. Peter alone, was because S. Peter had there alone confessed him to be the Christ; but the same power that he gave to S. Peter, to binde and to loose, and to remit sins, he gives elswhere also to the rest of the Apostles, Mat. 18. 18. &c. John 20. 23. Likewise in the second chapter to the Ephesians, all the Apostles are set for the foundation of the Church, being built upon the foundation of the Apostles and of the Prophets. See also Revel. 21.14.

And certainly if the Apostles had understood that Iesus Christ had given S. Peter the Superiority, never would they again after that have contested betweene themselves for the preheminence, as they do in Luk. 22. one day before the death of the Lord.

The Apostle S. Paul also in Galat. 2. saith, that he withstood St. Peter to the face; which sheweth sufficiently that he was nothing subject to S. Peter, and in the same Chapter a little before, he saith, That the Gospell of uncircumcision was committed to him, as the Gospell of circumcision was unto Peter: here we see them fellow-labourers together, Saint Peter was to preach to the Jewes, and Saint Paul to the Gen­tiles.

In that same chapter also S. Paul sets the Apostle S. James before S. Peter, saying James, Cephas and John, who seemed to be pillars. So also S. John in the first chapter of his Gospell sets Andrew be­fore Peter, where he saith, Philip was of Bethsaida the city of An­drew and Peter, and in the 1 Cor. 9. The Brothers of the Lord and Cephas, and in the 8. of the Acts of the Apostles, the Apostles send Peter and Iohn to preach in Samaria. Oh what a brave thing it [Page 8]were now a dayes to see many Bishops assemble together, and send the Pope to preach in England or elswhere? They object that our Saviour said to St. Peter three times, Feed my sheepe; true, but they cannot inferre from thence that he made him the head of the universall Church; for our Saviour said not to S. Peter feed thou my sheep alone, or as a Soveraigne; and indeed the same commis­sion is given to all the Ministers of Gods Word in the 20. of the Acts, Take heed therefore, saith S. Paul unto your selves, and to all the flocke, over the which the Lord hath made you over-seers, to feede the Church of God which he hath purchased with his owne bloud, and in the 1 Pet. 5. Feede the flocke of Christ which is among you.

Jesus Christ then speaks to S. Peter alone, because that a little before he had denied him, and he only had need to be restablished in his commission, that had failed in it. Another reason why our Saviour repeats the words thrice is, because that he had denied him thrice; he draws from him three confessions to remedy his treble denyall, which done, he did againe establish him in the charge of a Shepheard of his flocke, from the which he might plainly perceive that he had fallen.

Neverthelesse I will not deny but that S. Peter might be the chief­est among the Apostles in age, zeale, cloquance, &c. but by no meanes in superiority of jurisdiction, wherby to have power to com­mand them.

However put the case that S. Peter had beene the chiefe of the Apostles and their Superiour, what doth that make for the Pope of Rome? They say S. Peter died at Rome, which is indeed very doubtfull: neverthelesse put the case he did dye there; for I may say then that the Bishop of Jerusalem ought to be the head of the Church: for our Saviour Christ farre greater than St. Peter dyed at Ierusalem. Where is the least mention in all Gods Word that S. Peter did leave one to succeed him in the charge of his Apostle­ship, and as the head of the Church? And when S. Peter was dead in all reason and conscience, if any should succeed him, ought it not to be the Apostle S. Iohn, that excellent Apostle, which Ie­sus loved, rather then Linus S. Pauls Disciple.

Moreover by all the Histories of the lives of the Popes, it ap­peares, that the people of Rome did choose their Bishop, who seeth not hereby, that the Bishop of Rome was not the head of [Page 9]the universall Church, for who gave the people of Rome power to give a head to the Church of the whole world? and to set up Linus above the Apostles? In an elective Kingdom, when a King is to be chosen, every quarter of the Kingdome, and every com­monalty sends it's Deputies to make the election; the voyces of one city cannot conclude of any thing wherin the whole Kingdome hath interest.

Nay I say more, though S. Peter had been the head of the Church, and though he had resided at Rome, and had left his charge to the Bishop of Rome (which are all such presuppositions, as they shall never be able to proove) yet hath the Pope long since fallen from his charge, and consequently lost his honour; by comporting him­selfe quite contrary to S. Peter, and to a spirituall Pastour, being be­come a temporall Monarch, having amassed unto himself such an a­boundance of riches, that the Superiours and Kings of the Earth are poore in comparison. As for his Doctrine, the Chapters fol­lowing shall be imployed, to shew, that it is absolutely contrary to the Doctrine of the Apostles.

Again, S. Peter never made himself a religious worship, but con­trariwise in Acts 10. v. 25. he hinders Cornelius from worshipping him, saying, Stand up, I my selfe also am a man. S. Peter never in­deavoured to set himself above God, as doth the Pope, glorying that he can dispence with men from keeping their vowes made unto God: He that can dispence with a servant from obeying his master, must be greater then the master: The Pope dispenceth with men from obeying Gods commands, doth he not then make him­selfe greater then God? He dispenceth also with Subjects from keeping their oath of allegiance which they have sworne to their Soveraigne, inciting therby to rebellion. He permits a man to marry his Neece, and his wives sister, things absclutely against Gods expresse command in the 18. & 20. Chapters of Levi­ticus.

Faults committed against the Pope are many of them accounted so hideous, that they are not to be pardoned under a great summe of mony, or it may be, two or three years pilgrimage; but as for sins which tend only to Gods dishonour, as swearing, blasphe­my, Sabbath-breaking, and so though they be f [...]atly forbidden in Gods holy Word, yet if they doe not any way intrench upon the Popes [Page 10]prerogative, not derogate from his suprem [...]cy, theseare esteem'd but petty faults, half a dozen p [...]er nosters, and two or three ave Maries are a su [...]ficient satisfaction for a thousand such sins.

Briefly he boasts himself to be above the Church, and saith that the Church is above the Word of God; by this reckoning then the Pope is two degrees above Gods Word.

Moreover in the Councels where the Pope is present, the holy Scripture is set at his feet; as it was in the last Councell of La­teran: I leave any reasonable man to judge, whether by this it ap­peareth not plainly, that he tramples under his feet the Word of God?

To conclude, when I reade in the second Epistle of the Apostle Saint Paul to the Thessalonians, That there shall come a man, which is called the man of sinne, and the sonne of perdition, that shall call him­selfe God and exalt himselfe above God; boasting himselfe in signes and miracles: And in the 17. of the Revelation, of the great Whore that is cloathed in scarlet, that seduceth Kings, and maketh them drunke with the bloud of her fornication, that hath her habitation in the City seated on seven mountains (that is to say, the City of Rome.) I have searched every where, but can find none to whom this may be so truly applyed, as to the Pope of Rome.

CHAP. III. Of the worshipping of Images.

THe third abuse which I have taken notice of in the Church of Rome, is the service which they doe unto Saints departed this life: The Councels of the Church of Rome, namely, the second Councell of Nice, command that Images be adored.

At Paris a little before Lent you may see the people goe in pro­cession to the Image of our Lady, to have permission to eat butter. The women come and rub their Chappelets on the feet of the I ma­ges, they light them torches at mid-day, they kisse them, they make coursies to them, they bring them presents, and carry them all about in [Page 11]procession with great solemnity. Nay more then that, you may see many Images of Saints that never were: As of the three Kings, Saint Christopher, Saint Margaret, Saint Martiall, Saint Ʋrsuline, Saint Lon­gis, Saint Catherine, and many other such like fantasticall Saints that never were in the world.

Many prayers likewise there are which they mumble out before such their dumbe petty-gods, as that unto the crosse, Ave Lignum tri­umphale, &c. and diverse others, which prayers if they intend them to Gods honour, they must also cause those things to which they speake, to understand what they say unto them: No man except he be fran­ticke will speake to the Kings Image with a conceit that thereby he doth the King any honour.

All these inventions serve on purpose to lull the people asleep in ig­norance, wherefore they call Images the books of the ignorant, they themselves also hide them in time of Lent, which is the time of their devotion, that they may not hinder their devotion.

That which causeth all this misery is, that they take away from the common people the holy Scripture, for having forbidden them Gods Word, it was most necessary for them to finde them out somewhat or other to muse on; for this end they take out of the table of the com­mandements which they deliver unto the people, the second com­mandement, wherein God forbids the worshipping of Images, and the making of the likenesse of any thing in heaven or in earth, Deut. 5.8. Thus they doe in some places clip and crop the word of God, and in other some patch it and peece it, wherby to make it answerable to their owne inventions.

As I cannot therefore but pitty the miserable estate of those people who are thus kept in darknesse and ignorance: so I cannot but most justly condemne the intollerable usurpation of their Leaders, who to serve their owne unsatiable avarice, hating the glorious light of Gods word, endeavour by all meanes to eclipse the same; and thereby bring themselves, and all such as are carried away with their lives and doctrine (without Gods great mercy) to everlasting destru­ction.

CHAPTER IIII. Of Prayer and serving God in an unknowne tongue.

ONe of the most deadly and most dangerous abuses of the Church of Rome in my judgement is, their praying to God in a lan­guage that oft times the person that prayeth understandeth not; for S. Paul in the 1. to the Corinthians, chap. 14. ver. 15. willeth us to pray with understanding. How can we expect that God should grant our requests, if we our selves doe not know what we would have. True indeed, God understandeth all languages, but in prayer God hath not so much regard to the tongue, but to the heart, which can­not be then well disposed, when it knowes not what the tongue doth say: For the tongue is given unto men to testifie the thoughts of their hearts, so that he who prayeth, not knowing what he saith, doth not expresse his thoughts by his words; by this meanes he doth as it were act a Comedy before God: There is no Prince that will suffer a man to prate thus to him, although he understandeth all languages. And indeed we can hardly reprove a man more sharply, then by telling him, friend, thou knowest not what thou sayest. Thus then they both mocke God, and lose their labour. The abuse is yet farre greater in the reading of the Epistle and Gospell to the people in the Church in Latine, whereof most of them understand not so much as one word. How can they then yeeld obedience unto such doctrines as they under­stand not? Is not this the curse which God Almighty denounceth by his Prophets, I will henceforth speake to this people in another tongue, and with other lips, and so they will not understand me, saith the Lord, 1 Cor. 14.21. Isa. 28.11. And the Apostle Saint Paul saith, that in the Church he hadrather speake five words with understanding, that thereby he might teach others also, then a thousand words in an unknowne tongue, 1 Cor. 14. And in the same Chapter a little before he saith, Except ye utter by the tongue words easie to be understood, how shall it be knowne what is spoken? for ye shall speake unto the ayre, therefore if I know not the meaning of the voyce, I shall be to him that speaketh a Barbarian, and he that speaketh shall be a Barbarian unto me, See then an admirable Religion; for they speake to stocks and stones which understand no language; [Page 13]and to the people, least they should understand what they say, they speake altogether in Latine. The people indeed gee to see the Masse, but they cannot understand a word of it, nay and very often the Priests themselves have much adoe to understand it. But say they we reade the Masse in Latine, that strangers also may have benefit thereby. A pretty hypocriticall excuse it is indeed; for suppose there be ten, twenty, or more strangers in a Church, is it fit that they should have service read in a language which they know, and all the rest of the people sit like fooles, and understand never a word: Besides, if they did meane as they pretend, surely in such a City as Paris they would have in a Church for strangers to resort unto, the service read in Latine, and in all the rest, in their owne coun­trey language, which they all understand.

They also absolutely forbid any man to reade the holy Scripture, without a speciall Licence from the Pope, or his Factor; and to translate it into the vulgar tongue, which is as much to say, as that they will not suffer a childe to read his Fathers will; and that God Almighty is become suspected as if he had given us his word to de­ceive us.

The Apostle Saint Paul when he sent Epistles to the Ephesians, Corinthians, Philippians, &c. He writ unto every of them in their owne tongue, to the end that all might reade and know what he writ unto them. And I pray why may not we now reade those same Epistles in our owne language, as well as they read them in theirs?

Whereupon also the Apostle Saint Paul in the 1 Thess. 5. I charge you by the Lord (saith he) that the Epistle be read unto all the holy brethren. So likewise Acts 17. ver. 10. the Bereans are commended, for that they searched the Seriptures daily whether those things were so, which Saint Paul preached unto them.

Saint Paul in the 2 of Timothy, Chap. 3. prayseth his Disciple Timo­thy, because that from a childe he had knowne the holy Scriptures. In a word, this is a new startup invention, and such a knavery as is sel­dome heard of, to forbid the people to reade the word of God, lest they should become heretickes, whereas indeed it is only to maske them with ignorance, for feare lest by the light of Gods Word, their Religion should plainly appeare to be, as it is indeed, full of grosse errours and hypocrisie.

In those countries where the Inquisition is, bawdy-houses are li­censed, and the Pope doth gather out of them great summes of money for tribute: [...]oolish pamphlets, and immodest Love-bookes are printed cum privilegio; but if they finde but one Bible, either Italian, Spanish, or the like, 'tis accounted a crime which deserveth no lesse then death, and a case worthy of the Inquisition. And cer­tainly had it not been for the reformed Church, that is to say, pur­ged from Popery, the Bible had long since been buried in oblivion, and no mention made thereof: For as theeves hate the light, lest their evill deeds should be discovered: so doe those Doctors of the Church of Rome labour to obscure the light of Gods Word, lest their hypocriticall inventions, and new found devilli [...]h plots, where­by they serve their owne unsatiable lusts, should bee brought to light.

CHAPTER V. Of the Invocation of Angels and Saints departed this Life.

THe Invocation of Angels and Saints deceased, hath indeed a shew of devotion and humility, but it is never the lesse con­trary to to the word of God, which flatly forbids us to give any divine service or worship unto Angels; as in the second Chapter of Saint Pauls Epistle to the Colossians, Let no man beguile you of your reward, in a voluntary humility, and worshipping of Angels, in­truding into those things which he hath not seen. We beleeve in God alone, and the same Apostle Saint Paul in the tenth Chapter of his Epistle to the Romanes forbiddeth us to worship any other then him in whom we beleeve; how saith he, shall they call on him on whom they have not beleeved? And our Creed teacheth us to beleeve in the Father, the Sonne, and the Holy-Ghost, but not in any crea­ture whatsoever. So likewise in the two and twentieth of the Re­velation, [Page 15]when Saint John fell downe to worship before the feet of the Angell, the Angell forbad him, saying, see thou doe it not, for I am thy fellow-servant, worship God. Saint James in the first of James, ver. 6. Willeth us to pray in faith; and the Apostle to the Romanes, 14. Chapter, tels us, that whatsoever is not of faith is sinne; where­fore the Invocation of Saints cannot be done in faith, because it is not grounded on the word of God; for the same Apostle in the tenth of the Romanes, saith, that saith commeth by hearing, and hea­ring by the word of God; and none of the Doctors of the Church of Rome could ever produce any argument out of the word of God, whereby to prove that religious worship which they give unto An­gels, or Saints deceased, either lawfull or necessary. Againe, if it be necessary for us to pray to Saints, it must likewise most necessa­rily follow that they must know our hearts and thoughts; for how should they else discerne hypocrites from such as pray in sincerity. Which is quite contrary to Gods word in the second booke of the Chronicles, chap. 6. ver. 30. thou onely (saith the wise King Solomon) knowest the hearts of the children of men. Likewise, to say that the Saints see all things in the face of God as in a glasse, were to pro­phecye, having no warrant from the word of God for the truth thereof: And were it so that the Saints knew all things, then were they equall with God Almighty in wisedome and knowledge. But the Scripture saith that the Saints know not the day of judgement, Mat. 24. and Mar. 13. And the wise man in the ninth Ecclesiastes, excludeth the dead from any knowledge of earthly things; The dead (saith he) know not any thing, neither have they any more a por­tion in any thing that is done under the Sunne. And Job Chapter 14. speaking of a diseased father, his children (saith he) come to honour, and he knoweth it not, and they are brought low, but he perceiveth it not of them.

Their ordinary excuse is, that they goe to God by Saints, as men goe to the King by his officers: But the case is not alike: For a King cannot be every where, neither doth he know all things, and it is not possible that every one should have accesse to him: Like­wise be hath need to be informed of the truth of things by persons put in trust therefore. It is not thus with God, for he knoweth all things, and doth see and behold all the creatures in the world at once, and knoweth and understandeth all mens prayers, not needing [Page 16]either Saints or Angels to informe him thereof. And although this comparison were allowable, yet if a King cals any one unto him, certainly he will not be well pleased if that person should goe to any of his officers before he come to him. Thus God invites us, saying, Come unto me all ye that are weary, and heavy laden, and I will refresh you, Mat. 11. He doth not bid us goe to Saint Ʋrselin, Saint Margarite, or any other such like solicitors; Nay more, God cals us his children, and therefore if we should not goe unto him in all our necessities when he cals us, we should shew our selves very undutifull, and unworthy of so high a calling.

Moreover, we have one only Advocate with the Father, namely, the Sonne of God, our Lord Jesus, and there is none other. The Apo­stle Saint Paul in the 1 Tim. chap. 2. saith thus, There is one God, and one Mediator, between God and man, the man Christ Jesus. As therefore there is but one God, so there is but one Mediator. And Saint John in his 1. Epistle, chap. 2. We have an Advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sins. And in the 14. Chapter of Saint Johns Gospell, I (saith our Saviour) am the way, the truth and the life, no man commeth unto the Father but by me.

Their greatest abuse is yet behind; which is, that they doe not onely make the Saints our Mediators, but also our Redeemers: For in the Masse the Priests pray for salvation through their merits: For they say that the Saints undergoe more punishment and paines then their siunes deserve. Hence they gather their superabundant satis­factions, which the Pope hoordeth up in the treasury of the Church, and distributes them by Indulgences, so that any one that hath mo­ney may goe to the Pope, and purchase as many merits as will sa­tisfie Gods justice for all the sins that he commits all his life long, let him sinne as much as he can. This also is a tricke which serves very well for the Popes profit, and to exalt his dignity; and is founded on the unwritten word, that is to say, on their owne hellish Inventions.

CHAP. VI. Of fasting and abstinence from certainements.

THe grand enemy of our salvation hath laboured with might and maine for the accomplishment of the prophecye of the Apostle. S. Paul in the 1 Tim. 4. chap. where he speaketh thus; Now the Spirit spea­keth expresly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils, forbidding to marry, and commanding to abstaine from meats, which God hath crea­ted to be received with thanksgiving of them which beleeve and know the truth, for every creature of God is good, and nothing to be refused, if it be received with thanks giving.

This prophecye of the Apostle is long agoe accomplished in the Doctors of the Church of Rome: For doe not they both forbid marriage, and command to abstaine from meats? which abstinence is also flatly condemned by the same Apostle in the tenth Chapter of the 1. to the Corinthians, Whatsoever (saith he) is sold in the sham­bles, that eat, asking no question for conscience sake; for the earth is the Lords, and the fulnesse thereof: If any of them that beleeve not bid you to a feast, and ye be disposed to goe, whatsoever is set before you that eat, asking no question for conscience sake. And in the second Chap­ter of the Epistle to the Colossians, he condemneth those who say, touch not, taste not, handle not. And to the end that we might not thinke that he speaks only of those who abstaine from meats which they conceive filthy in their owne nature, he declareth plainly, that he speaketh of such as abslaine themselves in humility, and in vo­luntary devotion, punishing their owne bodies, not sparing their flesh; which doctrines (saith he) have indeed a shew of wisedome, in will worship and humility, and neglecting of the body, not in any honour to the satisfying of the flesh.

The Church of Rome is full of these observations, there being above five moneths in the yeare wherein some abstaine from some kind of meat or other. Observations, which we cannot find that they were ever practised by our Saviour, or his Apostles. These ab­stinences [Page 18]they give unto God in part of payment, and their fastings they account for satisfactions; as if a man should thinke to pay his debts by fasting, presuming that his Creditors will abate him some­what, because that such a day he did eat nothing but fish for his dinner.

Nay the abuse is now come so farre, as that one man may fast for another, and so satisfie for him; and that a man to whom the Priest hath set certaine fasts for pennance, may for a peece of money buy them out.

Sobriety and abstinence of themselves are indeed good and holy duties, so as they be not abused by superstition, and by thinking to merit any thing unto our selves thereby; for so that which is in it selfe an exercise of humility, is changed into an efficient cause of pride; and that which should serve to lay open our sinnes before God, is made a covert for our hypocrifie.

This is also another device, whereby the Pope increaseth his dignity, and gathers vast summes of money to his treasury.

CHAP. VII. Of abstinence from Marriage.

AS for forbidding to marry, Saint Paul telleth us, that it is the doctrine of devils. In the Apostles time marriage was permitted unto the Ministers of the Church, witnesse the same Apostle, 1 Tim. chap. 3. A Bishop (saith he) must be blamelesse, the husband of one wife, ruling well his owne house, having his children in subiection with all gravity; and a little after, Let the Deacons be the husbands of one wife, ruling their children and their owne houses well. So likewise in the 11. verse commandeth that their wives be grave, not stande­rous, sober, faithfull in all things; and in the seventh Chapter of the 1 to the Corinthians, to avoid fornication, let every man have his owne wife, and let every woman have her owne husband. Note here the word every, to the end that neither Priests nor any other may be excepted. Likewise to avoid fornication, this commandement is made unto all such [Page 19]as are subject to fall into fornication, so that Priests are no way exempted from it, for they also being but flesh and bloud, are subject to the like infirmities as others are.

We reade also that the Prophets and chiefe sacrificers were mar­ried. Likewise we reade that the Apostle Saint Peter was married, for in the 1. Chapter of Saint Marke there is mention made of Peters wives mother.

Now in the Church of Rome Marriage is forbidden Clarkes and Priests: If a Priest doth wantonly dally with a wench in the open streets, no man regards that; for at Rome the Prelates goe publikely into the bawdy houses; but to see a Priest or Capuchin, or such like married, it were a thing very prodigious.

They object that the Priests have made a solemne vow to abstaine from Marriage; but have they not also made a vow to keep Gods com­mandements, that forbid fornication, and that commandeth us to marry rather then to burne.

Vowes indeed are good, when they promise good things, and such as are in our power to performe; but it is not alwayes in mans power to abstaine from fornication. A single life is without question very good and commendable, but in those only which have the gift of con­tinency; the which, either none at all, or very few have attained unto.

Moreover, where is the least Commandement in all Gods Word, whereby honest Marriage is forbidden, either to those of the Clergy or others? No, no, this certainly was invented for the better main­tenance of the Popes dignity; for the Pope having been at great char­ges in erecting of bawdy-houses in Rome, and elsewhere, it was neces­sary for him to find out some devise to get resort thereunto, by the forbidding those of the Clergy to marry, who now are far better custo­mers then any other.

CHAP. VIII. Of Purgatory.

THe Purgatory of the Church of Rome hath this maxime for its foundation, That by the passion of our Lord Jesus Christ we [Page 20]are discharged, and delivered from the guilt and punishment of our sinnes committed before Baptisme; but as for sinnes committed after Baptisme, it is left to us to satisfie Gods justice, in this life by such penances as the Church shall thinke fit to enjoyne us; and afterwards in afire which they call Purgatory; which torment is mi­tigated and shortened by the prayers and offerings of the Living, and by the Popes Indulgences.

Surely the proofe of this doctrine they have out of their unwrit­ten word, for there is not so much as mention made of any such matter in Gods Word: However hereby they have amassed infinite riches unto the Popes Treasury; because these Masses, and Indul­gences, by the which they say this torment is mitigated, and shor­tened are sold at a very high rate; for they never say any Masse for any person deceased, except he or his friends doe give some­what to the maintenance of the Church: No, no, such speciall gra­ces as these are not for such poore people as are not able to purchase them.

Concerning this Purgatory, we reade nothing, neither in the old, nor new Testament; but on the contrary we reade of divers per­sons who by death have immediately entred into Paradise, and there rested in peace. Witnesse the good old Simeon, in the 2^d. of Saint Luke, who had a promise after having seen the Messias to depart in peace. Likewise Saint Paul in the 2 [...]. of Timothy 4. witnesseth, that after ha­ving fought a good fight, he was to receive a crowne of righteousnesse.

The soule of poore Lazarus in the 16. Luke is carried immedi­ately after its departure out of the body into Abrahams bosome, where it is comforted, whilest wicked Dives is grievously tormen­ted in hell-fire. Our Saviour said to the penitent theefe that was crucified with him, this day shalt thou be with me in Paradise. It is ma­nifest then that he went not into Purgatory.

The Angell of God in the 14. Chapter of the Revelation, pronoun­ceth, Blessed are the dead which dye in the Lord, from henceforth, yea saith the Spirit, that they may rest from their labours, and their works doe follow them. Doe they rest from their labours? how are they then tormented in a terrible blasting fire? Againe the Apostle Saint Paul, 2 Cor. 5. saith, That if our earthly house of this Tabernacle be dissolved, we have a building of God, a house not made with hands, eternall in the heavens. Now I doe much admire how the Apostle [Page 21]should be so far overseen, as to forget Purgatory, which they imagine to be between these two.

Moreover, we reade in the first Chapter of Saint Johns first Epi­stle, that the bloud of Jesus Christ cleanseth us from all sinne; and in the 2^d. Chapter to the Colossians, we reade, that God hath forgiven us all our trespasses. How is it then that these blasphemers dare to accuse God of so high an injustice, as to exact the payment of those debts, which are already paid? and to scorch his poore chil­dren in a hot burning fire, for the punishment of those sins, which he hath already freely forgiven us in Jesus Christ? Thus to deale with our very enemies were inhumanity; how then can we imagine that the God of heaven, who is goodnesse it selfe, should doe thus with his servants?

I confesse that God, after having pardoned our sinnes, ceaseth not to chastise us in this life, to amend us, and to keep us alwayes in awe of his Majesty. These punishments are none other then fa­therly chastisements and corrections. If God did not thus correct us, he would punish us more in not correcting us; for the sinner that is not thus recalled from his evill wayes, snorts in his wicked­nesse, and luls himselfe asleep in his sinnes; but I shall never be­leeve, that the most just, and onely wise God, after having freely forgiven us all our sinnes in Jesus Christ, should afterwards take pleasure to torment us thousands of yeares in a terrible hot burning fire. Besides, if there be a Furgatory, why may not the death and passion of our Saviour Christ Jesus be sufficient to deliver soules from thence, as well as the Popes Indulgences? and if the Pope can draw soules out of Purgatory at his pleasure, I must needs judge him a very uncharitable person to let so many thousands lye there, in such grievous torments, for want of money to buy Indul­gences.

As for those passages which they alleadge out of the Scripture, to prove this their imaginary Purgatory, they are all spoken alle­gorically, and figuratively: As that same passage which they have out of the 12 [...] Chapter of Saint Mathew, that the finne against the Holy-Ghost shall not be forgiven neither in this world, nor in the world to come. But I answer that this world to come cannot be Purgatory, for they say that Purgatory is now already, but by this world to come, is truly meant the day of judgement; and our Saviours mea­ning [Page 22]is, that he that sinneth against the Holy-Ghost, shall be puni­shed both in this life, and also after this life eternally in hell­sire.

Likewise to that in the 3^d. Chapter of the 1. Epistle to the Co­rinthians, where it is spoken of gold, wood, precious stones, hay, stub­ble, &c. I answer, that it is also an Allegoricall speech, and that it is not meant of the torment of the soule after death.

So then we see plainly that this their Purgatory is but imaginary, and and cannot be proved out of the word of God, wherein there is not so much as any mention made thereof; only forged by them, to maintaine and uphold the Popes dignity, who by this invention finds quicke sale for his pardons and Indulgences.

CHAP. IX. Of merits and justification by Works.

THe Church of Rome teacheth, that a man by his good works may merit eternall salvation; and that a man is justified before God by the workes of the Law, and thereupon to make the Pro­testant Religion seeme the more odious, they lay to our charge that we teach, that good workes are altogether unprofitable, and no way conducing to salvation; and that it is faith alone that justifieth with­out any need at all of performing any other duties of Christianity. An abhominable doctrine it is indeed, and worthy of most severe pu­nishment, as abolishing all honesty and vertue, and setting loose the reines to all manner of wickednesse and impiety.

To the contrary we of the Protestant Religion purged from Po­pery, hold that good works are absolutely necessary to salvation, and that there is no other way to obtaine everlasting life; that faith without works is dead, and cannot justifie; that good works serve to glorifie God, to edifie our brethren, and to bring us to eternall sal­vation; onely we deny that good workes can merit salvation, they are the way indeed whereby we come to everlasting happinesse, [Page 23]but not the price whereby we purchase it; which is already suffici­ently purchased, by the free redemption of our Lord Christ Je­sus.

We say moreover, that although faith alone, and without good works cannot justifie, yet faith hath the propriety to justifie us be­fore God; as the eyes cannot see without the help of the eares, and yet the eyes alone have the gift of seeing.

Now that we cannot merit any thing at Gods hands, I shall plainly prove by these five reasons following:

First, because it is our duty to doe any good worke; whatsoever we doe, as our Saviour himselfe telleth us, Luk. 17. When ye shall have done all those things which are commanded, say, we are unprofita­ble servants, we have done all that which was our duty to doe.

Secondly, the good which we doe comes from God; and consequently cannot merit any thing for us at Gods hands; for we doe but give him that which is his owne already.

Thirdly, our good works profit him nothing; he hath no need of our service, although we have great need of his grace.

Fourthly, our good works at the best are but imperfect, and have alwayes some infirmity in the performance of them.

Fifthly and lastly, there is no proportion at all betwixt our good works and the kingdome of heaven: To gaine such an excellent purchase, there needs a price insinitely excellent, such as the merits of our Lord and Saviour Christ Jesus.

Likewise the holy Scripture saith, that eternall life is the gift of God, and not to be purchased by mans merits; as the Apostle wit­nesseth in the 6^h Chapter of Rom. The wages of sin (saith he) is death, but the gift of God is eternall life through Jesus Christ our Lord; and Ephesians the 2^d Chapter, by grace we are saved, through faith, and that not of your selves. It is the gift of God, not of workes, lest any man should boast. Wherefore God calleth us his children, and by conse­quent heires, Rom. 8. to the end that we may know that we can lay no right to the kingdome of God as a purchase, which we have merited by good works; but as children, and in Jesus Christ law­full heires hereunto. Surely, then those that goe about to purchase eternall salvation in a mercinary way by their owne merits, renounce the title of being Gods children, and consequently lose their la­bours. Some there be, who to sweeten this their hodge-podge, say that [Page 24]we merit by the grace of God, who gives us grace to merit; a tenet altogether as false as hypocriticall and absurd; for the chiefe and principall cause why our good workes are not meritorious, is because they proceed from the grace of God. I pray what doth that man merit of me that gives me that which is mine owne alrea­dy?

I confesse indeed that the holy Scripture saith, that God doth re­compence our good workes, and that our reward is great in heauen; and that even for a cup of cold water we shall not lose our reward; but this reward is no way merited by us; as a father gives his childe some reward, it may be for writing a line or two out of a Copy, or such like, which he doth not because the worke deserves it, but because it is his childe.

So God accepteth of us freely in Christ Jesus, not for our works sake, but rewards our works, though never so imperfect and unworthy, only because we are his children.

It is no marvell then if those of the Church of Rome professe that they doubt of their salvation; for it is impossible to build a stedfast assurance thereof on so weake a foundation as our owne me­rits; whereas indeed we ought to ground it onely on the immo­veable foundation of Gods promise in Christ Jesus.

Let us conclude then with the Apostle Saint Paul in the 3 Chap­ter to the Romanes, that a man is justified by faith without the deeds of the Law, and that we are iustified freely by his grace through the re­demption that is in Jesus Christ.

I doe not say but that before men we are justified by workes, that is to say, knowne to be just; for men cannot judge of our faith, because they cannot discerne it. And thus Saint James chap. 2. teacheth that Abraham was justified by works, but he was not justi­fied by that meanes before God: As Saint Paul teacheth in the 4^th Chapter of his Epistle to the Romanes: If Abraham (saith he) were justified by workes, he hath whereof to glory, but not before God.

Heare likewise what the same Apostle saith in the 2^d Chapter to the Galathians, verse the 16^th. We have beleeved in Jesus Christ, that we might be iustified by the faith of Christ, and not by the works of the Law, for by the works of the Law shall no flesh be iustified. And in the 2^d Tim. Chap. 1. God hath saved us, and called us with an holy [Page 25]calling, not according to our workes, but according to his owne pur­pose and grace which was given us in Christ Jesus, before the world be­gan.

CHAPTER X. Of Works of Super-erogation.

WOrkes of Super-erogation may fitly be termed the Popes grand Master-peece to support his dignity.

The Apostle Saint James Chapter the 3 [...] saith, that in many things we offend all. And Solomon in the 1. booke of the Kings, Chapter the 8^th saith, that there is no man that sinneth not. And in the 24^th Chapter of the Proverbs he saith, that a iust man falleth seven times, that is to say, many times. The Apostle Saint Paul himselfe in the 7^th Chapter to the Romanes, saith, that he doth the evill that he would not doe, and that sinne dwelleth in him. Wherefore our Saviour taught his Disciples to say every day, forgive us our trespasses.

It appeares then plainly, that the most just amongst men faile in many things, and doe not perfectly fulfill the Law of God.

To the contrary the Church of Rome teacheth, that a man may not only perfectly fulfill the Law of God; but also that many per­sons doe more good works then God hath commanded, and conse­quently are more righteous then God would have them.

These good works, more perfect forsooth, and more excellent then those which God hath commanded, they call works of Super­erogation, the which a man is not bound to performe, neither is he to be punished if he doth them not; but if he doth them, and observes them, he doth thereby purchase unto himselfe a degree of glory in Paradise above the ordinary ranke of Saints, who having done no more but what God hath commanded, have also for their la­bour nothing but eternall life.

This doctrine is altogether as senslesse as devillish, and against all reason: For God hath commanded us in his Law, that we love, [Page 26]that we serve him and obey him with all our heart, with all our strength: If any man doth then more then God hath commanded in his Lawes, he serves God, and loves him more then with all his strength, which is as much to say, as that he doth that which he is not able to doe.

Likewise the Apostle to the Philippians, Chapter the 4^th, com­mandeth us to give our selves to all things that are just and honest, and to all vertue whatsoever. If then these works of Super-erogation be either just or honest, they are also commanded.

And if those who give themselves to these works of Super-erogation have power to performe them, is it not God who hath given them that power? And if God doth give them that power, is it not that they should serve him? They are therefore bound to doe those works; and if so, then are they no more works of Super-erogation.

But if we consider this seriously, we shall find that these of the Church of Rome, who boast that they doe more then God doth either require or command, doe absolutely conceit themselves to be farre more just and more holy then the Angels themselves: For all the perfection of the Angels consisteth in doing Gods will, and not in doing more then he commands them; as it is said Psalme 103. Angels that excell in strength doe his Commandements, hearkening unto the voice of his word.

Nay, I say more, that all the justice of our Saviour Christ Jesus, as man, consisted in nothing else then in doing the will of his Father in heaven, as you may reade in the 6^th Chapter of Saint Johns Gos­pell, I came downe from heaven (saith our Saviour) not to doe mine owne will, but the will of him that sent me. And in the 10 [...] Chapter to the Hebrewes, Loe, I come to doe thy will ô God. So then these of the Church of Rome, with their works of Super-erogation, will be found by this reckoning more just and more perfect then Christ Jesus.

Likewise it must needs be, that in doing these works of Super-erogation, they doe either the will of God, or else their owne: The will of God they doe not; for they are workes which God hath not commanded, they doe therefore their owne. It seemes then by this that they conceive their owne will, to be more perfect and more excellent then the will of God.

And how comes it to passe that perpetuall virginity, and mar­tyrdome, [Page 27]and monasteriall vowes (which with many other such like they terme works of Super-erogation) should be better then the Commandement of God, which commands us to love him with all our heart, &c. Howbeit to love God is alwayes a good, holy, and necessary duty; but a single life, and martyrdome, and such like are things in themselves most sinfull and wicked, if they be not done in love to God. The love of God is alwayes holy and good, but these things may be done in hypocrisie, or through despaire and ambition, and are no way good if they be not done for the love of God.

Martyrdome is a good and holy duty when God cals us thereunto; but to incurre it without necessity can be termed nothing else but preposterous timerity: But when we are called thereunto by God, in such kind, as that to escape it we must deny the faith of Christ, then it is absolutely a thing most necessary, and expresly commanded in Gods Word.

To give all ones goods to the poore were a knavish part in a man that hath many children, &c. The monasticall oath of never mar­rying is an occasion and cause of all manner of idlenesse and filthy con­cupiscence.

Finally, God commands us to doe whatsoever things are iust, what­soever things are good, whatsoever things are pure: If then these men will doe more then God commands them, they must of necessity doe that which he absolutely forbids, and so heap unto themselves wrath against the day of wrath.

CHAPTER XI. Of the Superaboundant Satisfactions of Saints and Monkes, which the Pope distributes by Indulgences.

THe Church of Rome holdeth that there be diverse Saints who have not much sinned, and yet have suffered very much; and [Page 28]consequently that they have suffered more punishments then their sinnes deserved. The overplus is that which they call superaboun­dant satisfactions; that is to say, the overplus of that which these Saints have payed unto God more then they owed him; of this ranke of Saints are chiefly the Monkes, for they say that they per­forme so many good works, and undergoe so many punishments for satisfactions, that they have enough left to help other men.

This overplus lest it should be lost, the Pope gathers into the treasury of the Church, and distributes it to the people by Indul­gences, and converts it into satisfactions for other mens offen­ces.

It is then a very saucy presupposition that God will accept of the lashes with a whip, of the beatings, of the fasts and pilgrimages of Saint Francis, or Saint Dominicke, in full satisfaction for another mans sinnes: As if a Iudge would deale any thing the kinder with a prisoner because a friend of his whipt himselfe, or fasted more then he was commanded.

It is also to accuse God Almighty of injustice, to thinke that he inflicts more punishments on any man then his sinnes doe de­serve.

It is not to know the greatnesse of sinne, and to be ignorant of the punishment due thereunto, to conceive that a few fasts and scour­gings, or any miseries that are to be endured in this life, can be a satisfaction more then sufficient for the same: For our Saviour in the 5^th Chapter of Saint Matthew, saith, that he that calleth his bro­ther foole shall be in danger of hell-fire.

And if the satisfaction of Iesus Christ be sufficient for the pu­nishment due to all our sinnes, what need we the satisfactions of Saints? Why should we thinke that God will take two payments for one and the same debt, when the first is sufficient?

Moreover, God rewards us to the full here on earth for all our good works and endeavours, how is it then that we should merit any thing to another thereby? A foolish conceit it is indeed, as if the same money which I imploy to buy me a house, should like­wise serve over and above for the payment of another mans debts. And in a thing so holy and important, as touching our reconcili­ation with God in Christ, is it lawfull to forge articles of faith without any ground for the truth thereof out of the word of God? [Page 29]For where is the least proofe for this in all the holy Scripture? who seeth not that it was invented on purpose to increase the Popes treasury, and to exalt his Empire? who hereby with his pardons and Indulgences amasseth unto himselfe infinite riches.

I would very willingly learne who it was that first put the Saints satisfactions into the treasury of the Church? when began this distribution? how shall we know certainly whether God doth receive these satisfactions as sufficient? why had not the Priests in the old Testament such a treasury wherein to keep the superaboundant satisfactions of Noah, Abraham, and Jacob, &c. which overplus it seems they have lost by ill husbandry. What is the cause why our Saviour Christ Iesus, nor his Apostles were not advised to speake of this Treasury? or of one mans satisfying for another? Surely Saint Paul was asleep when he said, that every man shall beare his owne burthen, Gal. 6. or else they will make themselves wi­ser then Saint Paul. But whether it be allowable by Gods Word or no, so it be any way conducing to the Popes profit it matters not with them, so the Pope hath a fee it's no matter whether God hath any honour. Thus doe they both dishonour God and wrong their owne soules.

CHAP. XII. Of the presence of the Lords body in the Sacrament, and of Transubstantiation.

IF there were none other abuse in the Church of Rome save only this one errour of Transubstantiation, it were of it selfe sufficient to drive away from the Church of Rome any man that is carefull for the salvation of his soule. The holy Scripture declareth that no Idolaters shall enter into the kingdome of God, 1 Cor. 6. and surely there can be no greater Idolatry then to call a morsell of bread his god, and his Creator, and to adore a god made with a few words; a god that may be stollen away, a god that may be mouldy, and ea­ten [Page 30]up with wormes, and those termes which they use, of eating God, of lifting up God, of carrying God about in procession, me thinkes should make a true Christians haire to stand on end, to heare such intollerable blasphemies, whereby God Almighty is so greatly dishonoured, and the Christian Religion so exposed to the reproach of Pagans and Infidels.

The Doctors of the Church of Rome strive to prove this their Transubstantiation from that passage of our Saviour, which they alleadge cropt and maimed, not mentioning either the foregoing, or the following words, where we find that Jesus tooke bread, brake it, blessed, and gave it to them, saying, take, eat, this is my body, which is broken for you, doe this in remembrance of me. It appeares then that our Saviour g [...]ve bread, and it is manifest that he gave it not till after the consecration; it was therefore bread after the consecra­tion: Our Saviour saith, that the bread is his body, not that the bread is changed or transubstantiated into his body; so that the bread is not the body of Christ Capernaitically or grossely, but sacramentally and spiritually.

Moreover, our Saviour in the 12^th Chapter of Saint Johns Gos­pell saith, me ye have not alwayes, which were false if he were al­wayes inclosed in a wafer cake. To this they answer, that we have him no more visibly. I reply, that to have Jesus Christ invisibly, is neverthelesse to have him; that man should lye that should say he hath no money, because it is in his coffer. So likewise in the 16^th of Saint Johns Gospell, ver. 17. I goe to the Father (saith our Saviour) which also were an untruth if he did still remaine in a peece of bread.

All this they pretend under the shadow of these words, this is my body, for the meaning whereof they will not receive Saint Pauls exposition, who thus delivereth it unto us, the bread which we breake, is it not the communion of the body of Christ? 1 Cor. 10.16.

And I pray how many times in the Scripture is it said that we are the body of Christ? doth it therefore follow that we be transubstantiated into his body?

We see then into how many blasphemies, how many grosse absurdi­ties and contradictions they run into to defend this their fantasticall Transubstantion; having no proofe at all for it out of Gods word; what they have out of their unwritten word I know not, neither doe I care.

CHAP. XIII. Of the sacrifice of the Masse.

A word or two now of the Idolatrous sacrifice of the Masse. Hereupon it was that I first found the Doctors of the Church of Rome at a fault: For I often called on them to shew me some passage out of the word of God, that commandeth the sacrifice of the body of Christ Jesus, but they could none of them ever shew me any: Some forsooth will take the institution thereof from those words of our Saviour, doe this, which they interpret, sacrifice my body; but this interpretation is of their owne invention. Others alleadge that passage of our Saviour, this is my body, for the insti­tution of it: But what if it were such a body indeed as they in­terpret it (which notwithstanding is very false) can they conclude, because our Saviour said, this is my body, that he commanded the sacrifice of his body? Briefly, they cannot alleadge any passage out of the word of God, which might prove the institution of this their most idolatrous sacrifice. And indeed, seeing the sacrifice of the death of Iesus Christ is sufficient, what need is there to sacri­fice him any more? Againe, through the whole passage of the insti­tution of the Lords Supper, there is not the least signe or mention of any sacrifice, neither did the Apostles any worship at all, which is a thing most necessary in every sacrifice, and more especially in a sacrifice newly instituted, for a president and example for the fu­ture.

Moreover, the Apostle Saint Paul in the 10^th Chapter to the He­brewes, saith, that we are sanctified through the offering of the body of Iesus Christ once for all. We see then plainly, that the death of our Lord and Saviour Christ Iesus is the onely sacrifice, which he him­selfe offered up unto God for all our sinnes; so that it is meere fop­pery in us to presume to sacrifice that body againe in such a tragi­comædiall manner as that of the Masse, which hath already been received as a sufficient sacrifice for all our sins.

Likewise in every sacrifice, that which they sacrifice ought to be [Page 32]consecrated; that which they pretend to sacrifice, is the Lords bo­dy, which cannot be consecrated; for who can consecrate the Sonne of God? so likewise the thing consecrated which they sa­crifice in the Masse, cannot be the bread, for they say that it is no more bread after the consecration; and although they should say that it were bread after the consecration, yet so it is that neither bread nor any other creature can be thought a reasonable sacrifice for our redemption.

Certainly this was invented onely for the maintenance of a com­pany of lazie lubbers, which they call Priests; for take away the sacrifice of the Masse, and they have no imployment, and truly by this meanes I thinke they get as much as might competently main­taine them, were it not for the Popes bawdy houses, which consume most part of their revenues.

CHAP. XIV. Of the taking away the cup in the Sacrament.

THere are yet many errours in the Church of Rome, but the most abusive and injurious errour in my opinion is the taking away of the cup in the Sacrament from the Laity, contrary to our Saviours institution, and to the practise of the Apostles, who gave the people the holy Communion under both signes.

The first institution of the Sacrament was when our Saviour tooke the cup and blessed it, and gave it to his Disciples, saying, drinke ye all of this. Now if in these words, drinke ye all of this, our Saviour speaks to none but the Pastors or Ministers of the Church, it must consequently follow, that the commandement to eat, which is in the aforegoing words appertaine also to the Pastors onely; and then there is no commandement at all whereby the Laity is commanded to receive the bread.

And it is cleare that the Apostles receiving the Sacrament of our Saviour, received it not then as Pastors, but as Sheep and Disci­ples; And though they had received it as Pastors and Ministers of the Church, did not our Saviour thanke you, when he said unto them, doe this as oft as ye doe it in remembrance of me, intimate un­to them that they ought to administer it unto the people in the same manner as he did administer it unto them.

The Apostle Saint Paul understandeth it so, as you may see by that commandement which he gives the Corinthians in his 1. Epi­stle, Chap. 11. Let a man examine himselfe, and so let him eat of that bread, and drinke of that cup. It is manifest that this commande­ment, both to eat of that bread, and drinke of that cup is made unto those that ought to examine themselves; but every one ought to examine himselfe before he come to receive that holy commu­nion; therefore every one ought to receive both that bread and that cup whereof Saint Paul speaketh.

And in the beginning of that same 1. Epistle to the Corinthians, it appeareth that Saint Paul did write to all the people of Corinth, excepting none that did call upon the name of the Lord Jesus. These are the words: Ʋnto the Church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be Saints, with all that in every place call upon the name of Jesus Christ our Lord.

And surely it is somewhat considerable, that the Church of Rome seemeth by this meanes to labour to deprive the people of eternall life: For the Doctors of the Church of Rome conceive those words of our Saviour in the 6^th of Saint Johns Gospell, Except ye eat the flesh of the sonne of man, and drinke his bloud, ye have no life in you, to be spoken of the Sacrament of the Eucharist: And if it be so, it is manifest, that in taking away the cup from the Laity, they deprive them of eternall life.

Their excuse for this is, that the bread is in the body, so that in eating the body, they drinke the bloud also. To the which I an­swer, that to receive the bloud so in the Sacrament is not to drinke it; but our Saviour saith expresly, Except ye drinke, &c. And if in eating the body they drinke also the bloud, the Priest doth by this reckoning drinke twise, once when he swallowes downe the body, and againe when he drinks off the cup.

They produce likewise certaine passages of the Scripture, where­in it is spoken of the breaking of the bread, without mentioning the cup? I answer, that in those passages, as it is not said that the people should receive the cup; so neither is it said that the Priests should receive it: If then by these passages, they will gather that the people are not obliged to take the cup, I may also from thence gather that the Priests are not obliged; for there is no more spo­ken of the one then of the other. Besides, we reade in the 2^d of Sam. chap. 9. that Mephibosheth did eat bread at Davids table; may we conclude from thence that he never dranke, because it is not ex­pressed?

The manner of the celebration of the Lords Supper ought to be taken from our Saviours first expressed institutions, and formall com­mandement.

The originall spring of this grosse abuse proceedeth from pride and ambition, for by this meanes those of the Clergy raise their dignity farre above the people, whom they exclude from one halfe of the Sacrament; and doe hereby make themselves in this respect equall unto Kings, who together with them receive the Sacrament under both signes. And the Pope hath a prerogative above all men else, in that he doth sucke the wine out of the Calice with a quill.

Thus have we briefly discovered the manifold and great abuses of the Church of Rome, and how strangely they delude the common peo­ple, with their imaginary and idolatrous services; how absolutely con­trary to Gods holy word are all their tenets; and how through the whole profession of their Religion they seeke infinitely Gods disho­nour, and are wholly bent for the advancement of the Popes dignity. I beseech Almighty God to give us his blessed Spirit to discern betwixt good and evill, and so to relye upon the merits of our Saviour Christ J [...]sus, by a lively faith, that at length we may obtaine that immortall crowne of glory, prepared f [...]r all faithfull persons in Christ Jesus our Lord, to whom with the Father Almighty, and the glorious Spirit, be ascribed and given all possible praise, thanksgiving and obedience, for ever and ever, Amen.

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