THAT Religion hath a superlative Excellency , is confessed more than once by the wisest of Kings , Prov. 3. 15. 4. 7 , &c. And would Men of the meanest Parts , and slowest Conceptions desist a little from the laborious pursuit of their sinful pleasures , and give their Faculties , some intermission , so much breath from that hot chase , as may qualifie them for a calm , considerate view of things ; 't is certain they would discern , that Vertue has a much more ravishing appearance , infinitely more delectable and enamouring , than all the Devils Opticks could put upon their most gustful Sensualities . The great Advantages , that come to Mankind by Religion and Vertue , both to Humane Societies and Particular Persons , bespeak the transcendent Excellencies of it .

1. Religion brings great Advantages to Humane Societies , Cities , Countries and Kingdoms . I know some great Ones of the World have been jealous of the Kingdom of Christ , as Herod was troubled when he first heard of his Birth : yet others , who have followed the Dictates of natural Reason only , and been superstitiously over-aw'd by a Deity , have look't upon it as a necessary Basis to found Government upon , without which it can no more subsist than a Castle in the Air. I will mention two great Advantages that will come to Human Societies by Religion , and wherein their Happiness doth consist , viz. Peace and Plenty . Where these two are enjoy'd a People cannot be miserable , and where either of them is wanting they cannot be happy .

1. Religion brings the Blessing of Peace along with it ; and this is no mean Blessing . Outward Peace is the chiefest of outward Blessings ; it gives sweetness and beauty to all other Blessings . The very Name of Peace is sweet , saith the Philosopher . The Psalmist pronounceth that People happy , who have it . Psal. 144. 15. Happy is the People , that is in such a case . Now this great Blessing is the product of Religion : And this it effecteth two ways . 1. By removing the Causes of Quarrels and Contentions . 2. By obliging Men to the observance of such Precepts , and infusing into them such Principles , as naturally tend to Peace .

IGnorant Persons , who know little or nothing of Rome , but from the Pamphlets of her Parasites , may be induced to fancy it to be no less , than a Heavenly Jerusalem ; and they , whose Ears are continually fill'd with the Venerable Expressions of Catholick Faith , Holy Fathers , General Councils , Perpetual Successions , S. Peters Chair &c. ingeminated by Romanists , may ( saith a late Writer ) by the very sound of such Words , be some-what dispos'd to entertain a favourable Opinion of the Romish-Religion .

The Design of the following Treatise is to fortifie These against such allurements , by representing both the one and the other in their true native Colours : And to expose unto publick View such dismal Pieces of their Catholick Doctrine and Worship , as whosoever observes them well , shall have , I hope , no great temptation to look over-friendly towards Rome . And in Order to this end , I have used no arguments , but such as all , that can read , may understand : My present intention being only to instruct common Christians , and to lead them in a plain way .

In discovering their Corruptions , Superstitions , and Idolatry , I have used all sincerity ( urging nothing material to their prejudice , but what is found either in their publick Liturgies , or their best Authors ) and as much moderation , as the matter in hand was capable of . Indeed I am forced sometimes to call Things by their proper Names , as lying with another Mans Wife , Adultery ; purloining another mans goods , Robbery ; adoring Stocks and Stones , Idolatry : And if our Romanists think these Expressions uncivil , and instead of confessing themselves guilty of what is most justly charged upon them , complain that I reproach them ; I must answer some-what like Elijah in the like case , That they are the only men who have reproached themselves . For I only say that which they do , and cast nothing upon their Face but what I find in their Bosome ; and not the hundredth Part of it . Some Hours and Days , and Weeks , I have spent in Reading their Missals , Breviaries , Rituals , and Authors of chiefest note amongst them ; and find their Religion and Worship , so contrariant to Scripture , so absurd and Ridiculous , that I must publickly profess an utter detestation of it : Yet I think it not a much less sin to make Papists worse than they are , than to make Widows more destitute , or add Affliction to the afflicted .

I have intituled this Book , An Exact Parallel between Rome-Pagan and Rome-Christian , &c. And how truly , I leave it to any one , upon an impartial View , to judg . Many things are purposely omitted for brevity sake , and several Reflexions upon what I have mention'd ( which perhaps might have made this Discourse more acceptable to some ) to prevent the imputation of a Railer .

There are two Positions laid down , and not with more Zeal than Policy defended by the Roman Church ; for I do not see , how they could secure their deluded Proselytes without them .

1. That 't is not convenient , the common People should know much of Religion ; and therefore they take from them the Key of Knowledg , I mean the use of their Bibles . Bellarmin saith , That Faith is to be defined rather by ignorance , than by knowledg , De Justificat . Lib. 1. cap. 7. Thieves will blow out the Candles for fear of being discover'd . I know the common Plea , is , That Scripture is dark , and that the ignorant might be seduced by it : But they that speak thus , do not only accuse Scripture of obscurity , but of untruth also ; for Scripture bears witness to it self , That 't is clear , and made to give Light to the Vnderstanding . Psal. 19. 8 , The Commandment of the Lord is pure , inlightning the eyes . Psal. 119. 105 , Thy Word is a Lamp unto my Feet , and a Light unto my Path. The Books of the Prophets are of all Scripture the most obscure ; yet S. Peter saith , That they are like a Light shining in a dark place . Thus they accuse Scripture of untruth , when they accuse it of darkness ; and with that cast a great reproach upon God , as if he had digg'd a pit , to make men fall into it in the dark , and deliver'd the Doctrine of Salvation in obscure Terms , to lead men into errour ; like one , that makes his Will in ambiguous words , purposely to occasion Strife among his Heirs . Should the Father of Lights study obscurity ? He that gave his Son to save his Enenemies , Should he be envious of the Salvation of his Children ? If the Scripture must be prohibited to the People , lest they fall into Heresie ; by the same , nay , by a stronger reason it ought to be prohibited to Bishops and Priests , since from them , not from the People , all Heresies have proceeded . Read the Catalogues of ancient Hereticks made by S. Austin , Epiphanius — and you will find , that almost all the Heresiarchs were Clergymen .

But 'T is no wonder , that our Adversaries of Rome find Scripture dark , since they cannot find in it , what they would . For he must needs have piercing Eyes and a reaching Wit , that can find in Scripture a Command for Sacrificing the Body of Christ in the Mass , or the Invocation of Saints , or the Veneration of Images and Reliques , or the Popes Succession in S. Peters Primacy , &c. Doubtless the Scripture is not so dark , but these Gentlemen desire that it were a thousand times darker , that none might find in it their condemnation .

The advice , which certain Bishops in Bononia gave unto Pope Paul 3. was , That no Mortal should be permitted to read more of the Scripture , than that little , which was wont to be read in the Mass . And they give two weighty Reasons for it .

1. Because so long as men were content with that little , your Affairs succeeded according to desire ; but quite contrary , since so much of the Scriptures was read . 2. Because if any one read that Book , viz. the Scriptures , and observe the Customs and Practices of our Church , he will see , that there is no agreement betwixt them , and that the Doctrine , which we Preach , is altogether different from , and sometimes contrary to that contained in the Bible . The Doctrine of an Implicit Faith is of singular Use , and admirable Advantage to the Church , that delivers it .

Vnhappy Papists like the Andabatae of Old , must wink and fight , and are obliged to follow their Guides in spight of Christs Caution , given upon the like occasion , Mat. 15. 14. Protestant Ministers bespeak their Hearers in the words of S. Paul : I speak as to wise men , judg what I say , 1 Cor. 10. 15. while Popish Priests must , if they would speak out , say ; I speak as to Fools , believe all that I say : A plain sign their Gold is adulterate , because they dare not suffer it to come to the Touch-stone .

And this piece of Policy they seem to have learn'd of the old Pagans , who kept the common People in ignorance of their Sacred Mysteries . Plutarch in vita Numae , p. 58 , & 62. Alexander ab Alexand. in Genial . Dier . lib. 4. cap. 17. And Tiraquellus in his Annotations upon him , saith : Sacra seclusa dicebantur Graecis Mysteria , quod ea intus oporteat occludere , nec cuiquam profano , i. e. non sacris initiato , explicare ; There 's nothing feigned ( saith S. Ambrose ) nothing is done in the dark , as 't is among the Gentiles , whose eyes they cover , lest the People seeing those Things , which they call Sacred , might perceive , how they are abused with divers Vanities , In 1 Cor. cap. 14. And so much for their first Position .

2. The second is , That unwritten Traditions are of Equal Authority with Scripture , and the Rule of Faith and Manners , Concil. Trident. Sess. 4. ●e Canonicis Scripturis . Bellarmin ●ffirms , That the Scripture is not a ●ufficient Rule of Faith , de verbo Dei non script . Lib. 4. cap. 12. The Church ( saith Lindanus ) was not tyed to Scripture by the will of Christ . Panopl . Lib. 5. cap. 5. Christ would not have his Church to depend on Scriptures of paper , and would not commit his Mysteries to Parchment , Costerus Enchirid. cap. 1. p. 43. And Salmeron gives us a Reason , why God would not have all the Mysteries of Religion to be written , viz. That the Commandment of Christ should be kept ; Give not holy things unto dogs , Tom. 13. disput. 8. p. 216. Which Reason is also given by Costerus , Enchirid. cap. 1. p. 48.

Nay 't is most evident , That they have exalted Traditions above Scripture . Costerus calleth the Tradition , Printed in the Heart of the Church , another kind of Scripture . The Excellency of that Scripture ( saith he ) far surmounteth the Holy Scriptures , which the Apostles have left in parchments , Enchirid. cap. 1. p. 44. Stapleton affirms , That the Church's determination is of greater Authority than the Scripture , de Auth. Script . Controvers. 7. Lib. 12. cap. 15. And in another place he saith ; That Scripture in it self is not so much the Rule of Faith , as the Faith of the Church ( that is , the Tradition of the Roman Church ) is the Rule of Scripture .

And they speak more reverently of Traditions , than of the Scripture ; Did they ever call them a nose of Wax , a stumbling Block , a dumb Rule , an obscure and ambiguous Doctrine — as they have too often the Scripture . Again , sins against these are more severely punished , than those committed against the express Law of God . Priests and Bishops can give Absolution for Murther , Perjury , Adultery — But the other are often reserved to his Holiness , except in the Article of death . If a Priest marry to avoid fornication , according to the Apostles command , he fals into Irregularity , and becomes unable to sing Mass ; but not for keeping a Whore , or for being a Sodomite , Decret. Par. 1. dist. 34. cap. 4. Navarrus Manual . Confess . cap. 27. num. 249.

Lastly , they are a thousand times more careful to instruct the People in these Traditions , than in the Doctrine of Salvation , contain'd in the Holy Scripture . And no wonder , that These should be exalted by Romanists above Scripture , since they are infinitely more serviceable to them ; For when Scripture faileth them ( as often it doth according to the confessions of their own Doctors ) they have recourse to These . How frequently are Traditions urged for the Popes Supremacy , Indulgences , Purgatory , Suffrages for the dead — For their Ridiculous and superstitious Ceremonies : Some of which are mentioned in the following Discourse .

In short , here the Reader may see the true Original of those Traditions ( so much admired , and confidently urged by Romanists ) the besotting Nature of Popery , and the tremendous judgment of God , punishing Errour with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reprobate sense .

I have but one thing to add , That some Authors , which I have mention'd as Cited by Others , viz. Lib. Sacrar . Ceremoniar . S. S. Eccles. Roman . Gregorius Turonensis , &c. I have procured since the Copy was sent away , and find the Citations most true .

INtroduction , Page 1 Canonization of Saints , 5 Invocation of Saints , 12 Patronage of Saints , 26 Particular Offices of Saints , 31 Images , 52 Festivals , 68 Altars , 71 Vows , 81 Temples , 87 Gifts , 107 Sacrifices , 114 Purgatory , 118 Prayers , Oblations , and Sacrifices for the Dead , 125 Consecration of Bells , 141 The single Life of Priests , 150 Shaven Crowns and Beards , 156 Lights in Churches , 162 Worshipping towards the East , 169 Holy-Water , 172 Agnus Dei's , 183 Sacred Reliques , 191 Exorcisms , 211 Observation of Holy Days , 231 Mass-Ceremonies , 260 Processions , 270 Funeral Ceremonies , 278 Some other Doctrines and Ceremonies , 288