THE
CHRISTIAN
AND
CATHOLIKE
VERITIE
.
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
confesse
that
that
Church
is
principally
seene
in
generall
Councells
,
and
that
without
the
Pope
of
Rome
of
the
Councells
neither
are
nor
make
up
the
Church
,
and
have
no
power
,
certaintie
,
nor
infallibilitie
,
but
by
the
Pope
alone
.
For
although
all
the
Bishops
,
Patriarchs
,
and
Cardinalls
,
yea
,
all
the
Christians
of
the
world
were
assembled
,
they
make
not
up
(
they
say
)
a
Church
,
if
the
Pope
be
not
present
himselfe
,
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
errour
,
if
the
Pope
be
of
a
contrary
minde
;
and
all
that
the
Pope
declares
to
be
or
not
to
be
a
point
of
faith
,
ought
to
be
holden
infallible
,
even
though
the
rest
of
the
Church
and
Christians
be
of
a
different
opinion
.
And
this
is
the
common
beliefe
of
the
Romish
Church
,
which
is
to
be
seene
in
those
Bookes
they
hold
Orthodox
,
and
preached
in
their
publick
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
yee
may
observe
that
it
fareth
not
with
the
Councells
of
the
Romish
Church
,
(
which
they
affirme
to
be
the
true
Congregation
of
the
faithfull
)
as
it
doth
with
Parliaments
,
or
generall
meetings
of
the
States
of
Kingdomes
;
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
pluralitie
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
Councells
,
for
although
they
discusse
(
it
may
be
)
and
examine
the
question
or
point
of
beliefe
;
all
that
neverthelesse
is
but
in
shew
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
onely
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
schismatickes
and
heretiques
;
for
as
he
saith
of
himselfe
,
he
is
the
Vicar
of
God
on
earth
,
&
hath
all
the
power
of
Jesus
Christ
:
and
the
Councell
of
Lateran
ascribe
to
him
that
of
our
Saviour
in
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
beleeve
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
,
abhominable
,
or
at
least
,
politique
and
wise
worldlings
,
(
which
is
now
adayes
the
condition
most
requisite
to
make
a
Pope
,
who
(
as
I
shall
most
cleerly
shew
hereafter
)
hath
no
superioritie
,
nor
primacy
over
the
Church
,
nor
infallibilitie
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
Romane
Church
)
acknowledge
sufficiently
,
and
I
my selfe
have
heard
it
of
them
,
and
beleeve
there
is
no
man
of
good
understanding
in
the
world
,
to
whom
this
doctrine
doth
not
seeme
altogether
extravagant
and
voyd
of
all
sense
and
reason
;
yet
it
is
the
beliefe
of
the
Church
of
Rome
,
without
which
(
they
say
)
none
can
be
saved
.
For
my
part
,
I
am
perswaded
that
whosoever
of
the
Romish
Church
,
will
consider
this
point
especially
,
without
passion
and
interest
,
and
sincerely
seeke
the
truth
,
and
his
owne
salvation
,
he
cannot
choose
but
yeeld
as
I
have
done
,
by
the
grace
of
the
Father
of
lights
,
who
is
never
deficient
in
necessitie
,
and
from
whom
I
confesse
doth
proceed
the
great
gift
of
faith
.
And
if
a
Pagan
should
be
Judge
of
this
controuersie
,
and
others
,
betwixt
us
and
the
Romish
Church
,
I
verily
beleeve
he
would
suddenly
condemne
that
Church
of
an
unjust
usurpation
and
intolerable
errour
in
this
point
,
as
all
the
rest
(
which
by
the
grace
of
God
we
shall
handle
hereafter
)
and
give
sentence
in
favour
of
my
beliefe
;
which
I
protest
,
I
have
chosen
,
as
the
holiest
,
purest
,
and
most
conformable
to
the
doctrine
and
intentions
of
the
Sonne
of
God
and
his
Apostles
.
Now
all
the
question
and
difficultie
of
this
point
,
consisteth
the
knowledge
of
those
two
,
which
of
them
is
the
most
certain
rule
and
sure
Judge
,
most
to
be
beleeved
,
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
Kingdome
of
England
,
and
the
reformed
Churches
,
that
it
is
the
Word
of
God
.
We
shall
shew
hereafter
,
that
our
Saviour
never
gave
that
power
and
authoritie
to
the
Pope
,
and
therefore
he
cannot
pretend
it
:
but
here
I
shall
prove
,
that
the
holy
Scripture
is
and
ought
to
be
the
sole
rule
and
true
Judge
of
our
faith
,
grounding
my selfe
upon
these
following
reasons
.
CHAP.
II.
That
the
holy
Scripture
is
the
onely
Iudge
,
and
rule
sufficient
of
Faith
,
and
not
the
Pope
,
nor
the
Church
.
THat
man
without
question
,
hath
a
true
,
catholick
,
and
perfect
faith
,
and
is
in
a
true
beliefe
,
who
beleeveth
all
that
Christ
Jesus
hath
caught
,
and
neither
beleeves
nor
will
beleeve
more
in
the
matter
of
faith
;
for
the
Son
of
God
being
that
divine
and
infinite
wisdome
and
knowledge
,
which
came
into
the
world
to
save
mankinde
,
and
teach
them
true
faith
,
hath
preached
and
taught
all
that
was
necessary
to
faith
and
salvation
;
so
he
who
beleeves
all
that
Jesus
Christ
hath
taught
,
and
nothing
more
,
hath
a
true
and
perfect
faith
,
and
it
is
impietie
to
beleeve
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
containes
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
faithfull
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
wee
must
say
that
the
Gospel
is
not
the
Gospel
of
Jesus
Christ
,
but
onely
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
speciall
grace
to
that
end
.
Moreover
,
they
have
not
onely
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
foure
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
beleeved
than
that
which
is
in
the
Evangelists
,
we
must
thinke
that
it
should
be
found
in
the
Epistles
either
of
St
Peter
or
St
Paul
,
or
some
others
of
the
chiefe
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
voyd
of
all
reason
,
to
thinke
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
faultie
,
and
blame-worthy
,
and
their
writings
imperfect
;
for
that
Author
is
greatly
to
be
blamed
,
who
being
expresly
commanded
to
write
of
some
important
subject
,
writes
many
things
not
necessary
to
his
purpose
,
and
passeth
by
more
important
and
principall
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
faithfull
,
they
have
written
many
things
not
absolutely
necessary
to
salvation
(
as
a
number
of
Parables
,
Histories
,
and
Miracles
)
for
illustration
or
farther
confirmation
of
fundamentall
doctrines
,
and
therefore
wee
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
worke
,
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
beleeved
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
vertues
;
wee
must
beleeve
them
with
better
reason
that
they
have
given
us
sufficient
instructions
to
a
perfect
faith
,
which
is
the
foundation
of
all
vertue
and
perfection
,
and
without
which
there
can
be
no
perfection
nor
vertue
:
or
otherwise
it
behooved
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
apprentise
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
vertue
and
perfection
;
and
doubtlesse
there
are
none
but
obstinate
and
blinde
persons
who
will
deny
it
.
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
wisdome
to
speak
properly
is
no
other
thing
but
a
supereminent
and
excellent
knowledge
and
Saint
James
saith
,
Yes
,
but
(
saith
the
Romish
Church
)
Christ
Jesus
remits
us
to
the
Church
,
He
who
will
not
hearken
to
the
Church
let
him
be
as
a
Pagan
and
a
Publicane
,
that
is
,
an
excommunicate
and
anathema
,
therefore
we
must
have
recourse
to
the
church
as
Judge
of
all
controversie
,
and
obey
its
determinations
.
The
onely
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
charitie
,
speaks
to
them
in
this
manner
.
If
thy
brother
have
offended
against
thee
,
go
and
reprove
him
,
thou
and
he
alone
,
if
he
hearken
unto
thee
,
thou
hast
wonne
thy
brother
,
but
if
he
will
not
heare
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
heare
them
,
tell
it
unto
the
Church
,
and
if
he
refuse
to
hear
the
Church
,
let
him
be
unto
thee
as
an
heathen
and
a
publicane
.
By
which
ye
see
that
Jesus
Christ
speaks
onely
of
the
order
which
ought
to
be
kept
in
fraternall
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
publicane
,
that
is
,
as
one
whom
we
must
shun
;
for
in
those
times
the
publicanes
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
;
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
onely
were
understood
,
and
this
interpretation
is
confirmed
by
Bellarmine
in
his
book
of
the
authority
of
Councells
cap.
19.
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
sinne
we
must
hear
the
Church
,
that
is
,
receive
correction
and
admonition
from
the
Church
,
it
is
not
meant
that
in
vertue
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
finde
his
profit
therein
.
CHAP.
III.
That
the
holy
Scripture
is
clear
in
that
which
concerns
things
necessary
to
salvation
.
ONe
of
the
greatest
subtilties
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
perswade
them
that
the
Scripture
is
an
unsufficient
rule
and
Judge
of
our
faith
,
is
that
they
alleadge
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
expresse
permission
from
the
Pope
,
who
saith
he
as
the
onely
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
onely
the
sence
and
explication
of
the
Church
,
that
is
of
the
Pope
as
I
have
shewed
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
adoe
to
understand
,
but
which
are
no
wayes
absolutely
necessary
to
salvation
,
or
if
they
were
,
they
are
sufficiently
and
clearly
enough
explained
in
other
places
;
as
for
example
,
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
prophesie
,
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
bloud
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
,
Except
a
man
be
born
again
,
be
cannot
enter
into
the
kingdome
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
kingdome
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
kingdome
of
God
;
and
so
of
other
passages
,
which
neverthelesse
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
rashnesse
extremely
dangerous
for
a
christian
to
think
he
can
understand
the
meaning
thereof
(
as
a
certain
Dame
at
Court
told
me
not
long
agoe
not
knowing
me
)
and
that
no
man
ought
to
presume
to
read
the
same
in
a
vulgar
tongue
without
expresse
license
;
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
shewed
.
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
intollerable
extravagancy
and
worthy
to
be
laught
at
by
all
men
of
understanding
,
seeing
it
is
without
warrant
from
Gods
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
authours
at
divers
times
,
yea
and
in
divers
ages
,
and
for
divers
ends
,
contain
great
diversitie
of
style
;
for
in
some
places
it
is
historicall
,
in
others
propheticall
,
in
some
metaphoricall
,
in
some
morall
,
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
;
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
soundly
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
?
Wo
be
unto
thee
Corasin
,
wo
be
unto
thee
Bethsaida
;
for
if
the
mighty
works
which
have
been
done
in
you
had
been
done
in
Tyre
and
Sidon
,
they
had
repented
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
farre
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
easie
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
beleeve
that
the
doctrine
of
the
Evangelists
being
the
same
our
Saviour
preached
,
is
left
to
us
with
all
the
facilitie
and
clearnesse
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
onely
reading
of
the
Scripture
,
and
those
who
tax
the
same
of
obscurity
,
or
hardnesse
,
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
then
many
learned
;
whose
presumption
of
their
science
seeking
subtile
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
Sonne
of
God
himself
saith
in
those
words
;
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
:
t
is
so
,
Father
,
because
such
hath
been
thy
good
pleasure
.
And
be
assured
,
no
man
how
ignorant
soever
,
(
providing
he
hath
common
sence
)
shall
ever
reade
the
holy
Scripture
with
the
spirit
of
simplicitie
,
and
a
mind
onely
desirous
to
seek
the
way
and
means
of
salvation
;
but
the
holy
Spirit
who
hath
indited
the
same
,
will
give
him
with
a
singular
consolation
and
satisfaction
,
an
easie
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
marvell
,
if
sometimes
we
find
diversity
in
their
explications
,
for
being
matters
not
absolutely
necessary
,
nor
touching
the
essence
of
Faith
,
the
controversie
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
meer
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
greatnesse
&
riches
of
his
estate
,
and
Clergy
;
and
seeing
nothing
clear
in
the
holy
Scripture
to
authorize
his
doctrine
,
hath
gone
about
to
make
Christians
beleeve
that
the
Scriptures
were
obscure
,
and
that
it
belongs
to
him
onely
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
eternall
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
onely
at
greatnesse
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
Kings
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
Kings
mouth
,
and
there
is
no
man
of
understanding
,
who
will
esteem
them
lesse
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
dumbe
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
Kings
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
onely
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
reade
the
Scriptures
,
be
just
or
not
;
for
the
consideration
thereof
is
of
great
importance
.
CHAP.
IV.
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
Malefactour
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
knowne
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
generall
Councell
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
reade
it
in
the
vulgar
tongue
,
must
incurre
as
great
and
greater
malediction
and
Anathema
,
as
those
who
should
kill
their
father
and
mother
,
or
reade
the
Alkoran
,
or
the
most
wicked
,
filthy
,
and
detestable
Booke
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
himselfe
,
or
his
Deputy
can
absolve
him
;
and
to
have
it
in
his
house
,
or
to
reade
it
,
in
Spaine
,
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
successours
of
the
Apostles
,
nor
the
Cardinalls
of
Rome
themselves
have
power
to
reade
the
Scriptures
,
and
give
License
to
others
;
there
is
but
one
in
the
world
,
to
wit
,
the
Pope
,
who
hath
that
power
,
because
he
holdeth
that
none
but
himselfe
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
aske
License
to
reade
the
Scriptures
,
he
hath
appointed
at
Rome
a
certaine
company
of
Cardinalls
,
called
the
Congregation
of
Cardinalls
in
matters
of
faith
,
to
whom
he
hath
given
permission
to
reade
it
,
and
power
to
give
License
to
those
who
aske
,
and
whom
they
shall
thinke
capable
through
the
whole
world
.
So
those
of
France
,
Spaine
,
England
,
Hungary
,
and
Poland
,
yea
even
of
the
East
and
West
Indies
,
who
would
have
License
to
reade
the
Scriptures
,
must
(
according
to
the
Canon
of
that
Councell
)
write
or
send
to
Rome
,
either
by
themselves
,
or
by
exchange
,
and
obtaine
License
in
writing
(
for
that
condition
is
expressed
in
the
Prohibition
,
and
I
my selfe
had
it
in
that
sort
;
)
which
doubtlesse
cannot
be
had
in
remote
Countryes
,
without
great
paines
,
charges
,
and
time
;
so
that
by
this
means
,
the
poore
(
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
scorne
that
prohibition
,
as
altogether
unjust
and
ridiculous
,
and
calling
themselves
the
successors
of
the
Apostles
,
thinke
they
have
sufficient
authoritie
by
their
office
and
dignitie
to
reade
the
Scriptures
,
and
to
give
license
to
those
of
their
Diocesse
whom
they
esteeme
capable
without
sending
to
the
Pope
,
whom
many
among
them
hold
onely
for
their
equall
.
But
such
is
the
order
of
that
Councell
held
by
them
to
be
generall
,
and
called
most
holy
,
and
hath
been
confirmed
since
,
and
made
stricter
by
an
expresse
Bull
;
such
is
also
the
practise
of
all
the
Orders
,
and
the
resolution
of
their
Canonists
,
and
the
absolute
will
of
the
Bishop
of
Rome
;
so
that
if
he
be
universall
Bishop
,
and
have
power
to
command
over
all
Christians
(
as
they
affirme
in
the
Romish
Church
)
this
ought
to
have
place
and
be
obeyed
by
the
Papists
,
under
paine
of
eternall
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
seene
(
&
it
may
be
was
never
seen
)
and
who
have
never
read
it
.
I
say
not
onely
not
wholly
,
but
who
have
never
read
one
whole
Chapter
,
if
it
be
not
(
perchance
)
in
their
Brevier
,
or
in
the
Booke
of
the
Masse
,
or
other
Books
,
where
some
little
parcells
may
be
found
.
If
there
be
any
Christians
found
who
reade
it
in
the
vulgar
tongue
,
which
they
understand
best
;
besides
the
curses
and
Anathemaes
that
are
thundred
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
heretickes
,
or
people
who
have
an
evill
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
beliefe
;
I
say
even
according
to
the
doctrine
of
their
own
Church
.
This
is
specially
to
be
seen
in
the
Countrey
Parishes
,
and
in
many
Cities
also
,
where
though
there
be
more
frequent
preaching
,
the
Communion
and
confession
be
oftner
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
Booke
of
life
,
appointed
by
God
for
the
instruction
and
consolation
of
the
faithfull
;
for
howsoever
they
make
many
Catechismes
,
and
the
Preachers
endeavour
often
to
instruct
the
people
in
their
beliefe
;
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
faithfull
,
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
beliefe
,
if
he
have
any
judgement
,
and
is
instructed
in
the
faith
;
though
often
they
cannot
reade
,
but
have
onely
heard
the
Scripture
read
;
and
you
shall
finde
in
many
places
an
infinite
number
of
simple
and
ignorant
people
in
humane
learning
,
who
know
the
Bible
a
great
deale
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
(
questionlesse
)
of
the
Romish
Church
,
what
ever
they
can
alledge
.
As
for
my
part
,
I
confesse
I
could
never
finde
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
certaine
)
I
see
nothing
more
common
in
that
Word
than
straight
commands
to
reade
,
heare
,
meditate
,
ruminate
and
observe
the
same
,
to
write
it
upon
the
posts
of
our
houses
,
and
carry
it
tyed
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
Bookes
of
Deuteronomy
,
and
Numbers
,
the
Proverbs
of
Salomon
,
the
Psalmes
of
David
,
and
divers
of
the
Prophets
.
All
those
commandements
and
exhortations
are
given
to
all
men
,
as
well
the
learned
as
the
ignorant
,
the
poore
as
the
rich
,
which
cannot
be
understood
of
the
Bible
onely
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
doe
to
become
worthy
children
of
so
good
a
Father
,
and
to
possesse
the
inheritance
he
hath
purchased
for
us
through
his
merits
and
bloud
.
Is
there
any
man
of
judgement
in
the
world
,
who
can
beleeve
that
he
hath
left
us
his
Commandements
,
last
Will
and
intentions
,
as
altogether
needfull
to
salvation
,
and
not
suffer
us
to
reade
the
same
;
and
that
there
was
but
one
man
in
the
world
(
to
wit
,
the
Pope
)
who
had
power
to
reade
and
explaine
the
same
to
others
?
Where
is
that
so
important
prohibition
set
downe
?
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
doe
under
paine
of
eternall
damnation
;
Is
there
any
power
or
authoritie
under
heaven
that
can
hinder
them
?
seeing
God
enjoyneth
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
dispence
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
knowne
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
learne
and
profit
much
thereby
;
but
there
is
great
difference
betwixt
a
mans
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
onely
that
which
is
simply
produced
out
of
the
holy
Scripture
,
the
rest
are
onely
humane
words
,
subject
to
faults
and
defects
,
to
passions
and
errors
(
especially
in
the
Romish
Church
)
where
many
among
them
cite
oftner
Plato
,
Seneca
,
Plutarch
,
or
some
other
,
than
they
doe
the
holy
Scriptures
;
and
if
they
cite
them
,
it
is
so
far
from
the
true
meaning
thereof
,
that
they
may
rather
be
tearmed
prophane
,
than
piously
cited
and
sincerely
explained
.
Finally
,
it
is
to
deceive
Christians
,
to
make
them
beleeve
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
suspition
of
deception
;
but
Sermons
being
onely
the
words
of
men
,
instituted
to
instruct
and
stirre
us
up
to
God
,
wee
ought
indeed
to
respect
them
much
,
and
heare
them
willingly
;
but
we
are
not
obliged
to
heare
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
downe
Act.
17.11
.
neither
did
St
Paul
,
nor
St
Luke
,
And
our
Saviour
himselfe
reproaching
the
Jewes
,
that
being
sent
from
God
his
Father
,
they
would
neither
receive
him
,
nor
beleeve
in
him
,
saith
to
them
,
Search
the
Scriptures
,
for
in
them
yee
thinke
to
have
eternall
life
,
for
they
are
they
which
testifie
of
me
.
And
in
the
History
of
poore
Lazarus
and
the
wicked
rich
man
,
is
written
in
St
Luke
chap.
16.
They
have
Moses
and
the
Prophets
,
let
them
harken
to
them
;
that
is
,
let
them
reade
and
see
what
they
say
;
for
Moses
and
the
Prophets
were
already
dead
,
and
could
not
speake
but
by
their
Bookes
.
St
John
the
Evangelist
having
written
the
Apocalyps
,
which
is
the
most
obscure
and
difficile
Booke
of
all
the
Scripture
,
in
the
opinion
of
all
the
learned
;
whereof
St
Jerome
saith
,
that
it
containes
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
reade
it
,
but
stirreth
up
every
one
to
reade
it
,
and
proclaimeth
a
blessing
upon
all
those
that
reade
it
,
by
those
words
;
Blessed
is
he
that
readeth
,
and
they
that
heare
the
words
of
this
Prophesie
,
and
keepe
the
things
that
are
written
therein
,
Apoc.
1.2
.
When
Philip
went
out
of
Jerusalem
by
the
commandement
of
the
Lord
,
The
Romish
Church
commendeth
also
St
Cecill
whose
feast
they
keep
as
of
a
great
Virgin
and
Martyr
,
for
carrying
continually
in
her
bosome
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
then
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
damsell
,
brought
up
in
Paganisme
.
As
we
reade
of
St
Jerome
,
who
lived
about
three
hundred
yeares
after
,
that
he
did
recommend
nothing
to
Paula
and
Eustochium
,
Mother
and
daughter
,
both
great
Romane
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
alledge
,
if
I
feared
not
tediousnesse
,
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
,
Jewes
,
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
Prophesies
;
for
that
should
be
ridiculous
.
Neither
dare
any
one
say
,
that
the
Prophets
and
Apostles
,
and
Jesus
Christ
himselfe
,
or
the
first
Pastours
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
impietie
,
notwithstanding
this
must
be
the
inference
from
such
a
prohibition
.
But
to
speake
truth
,
it
appeareth
to
be
no
other
thing
,
but
a
policy
and
malicious
subtiltie
of
the
Romish
Church
,
for
the
present
too
much
corrupted
,
or
rather
from
those
who
governe
the
same
,
for
feare
that
the
people
reading
the
holy
Scriptures
,
perceive
the
errours
and
falsenesse
of
the
doctrine
therein
preached
,
seeing
so
little
conformitie
in
it
with
the
Word
of
God
.
And
truly
,
according
to
the
Maxime
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
Colledges
of
learning
within
the
reach
of
his
authoritie
;
for
my
part
,
I
doe
not
remember
to
have
seene
any
Christians
,
who
have
not
in
reading
the
holy
Scriptures
,
faln
soon
to
an
infinite
number
of
doubts
,
about
the
beliefe
of
the
Romish
Church
;
it
being
almost
impossible
to
be
otherwise
:
and
as
black
is
never
better
seen
,
than
when
it
is
brought
neere
to
white
in
the
light
,
so
the
lies
and
false
doctrine
being
confronted
and
placed
by
the
truth
,
cannot
but
appeare
immediately
.
And
there
are
but
few
learned
men
,
who
perceive
not
this
cleerely
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
pusillanimitie
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
.
I
account
all
things
but
losse
for
the
excellency
of
the
knowledge
of
Christ
my
Saviour
.
Since
then
(
courteous
Reader
)
the
reading
of
the
holy
Scriptures
is
of
such
vertue
,
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
Sonne
Jesus
Christ
,
who
hath
preached
it
to
us
from
his
owne
mouth
,
and
by
the
holy
Spirit
,
who
hath
charged
us
therewith
by
his
Apostles
and
Evangelists
;
be
in
love
with
it
,
reade
it
againe
and
againe
,
without
wearinesse
.
Let
no
power
nor
authoritie
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
authoritie
in
the
earth
can
binde
us
from
it
.
On
the
contrary
,
God
who
commandeth
it
,
must
rather
be
obeyed
,
than
all
the
Popes
that
forbid
it
,
although
they
were
universall
Pastours
,
as
they
falsely
brag
themselves
to
be
;
and
undoubtedly
,
it
is
a
great
sin
to
neglect
and
set
at
naught
the
commandements
of
our
God
in
that
point
,
to
obey
man
;
and
therefore
I
exhort
you
againe
to
read
the
holy
Scriptures
couragiously
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
yee
may
reape
great
profit
for
your
soules
,
necessary
instruction
for
your
salvation
,
and
a
singular
consolation
.
And
because
that
some
one
(
by
Gods
punishment
and
just
judgement
)
abusing
the
same
,
finds
death
instead
of
life
,
is
that
a
sufficient
reason
to
deprive
others
thereof
,
&
forbid
the
reading
of
it
?
Because
the
Sunne
,
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
Popes
prohibition
is
grounded
upon
a
too
frivolous
weak
and
ridiculous
reason
,
to
have
any
weight
or
authoritie
in
the
judgements
of
the
wiser
:
Neither
is
there
any
who
doe
not
sufficiently
see
it
to
be
meerly
a
humane
and
a
politique
invention
,
to
conserve
a
false
doctrine
and
an
usurped
jurisdiction
,
if
he
will
but
strictly
remarke
it
,
as
God
hath
given
mee
grace
to
doe
.
CHAP.
V.
Of
Traditions
,
and
that
they
ought
not
to
be
taken
for
Iudge
or
Rule
of
our
Faith
.
THe
Romish
Church
finding
her selfe
but
weakly
sustained
by
the
Scriptures
,
and
not
being
able
to
maintaine
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
Apostolique
,
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
Apostolique
Traditions
,
is
this
;
When
the
beginning
and
originall
of
any
doctrine
or
Ecclesiasticall
ceremony
is
not
knowne
,
neither
exactly
by
whom
,
or
in
what
yeare
it
was
instituted
,
since
the
time
of
Jesus
Christ
and
his
Apostles
,
it
is
holden
amongst
them
of
Divine
and
Apostolique
Tradition
.
As
for
example
,
because
it
is
not
certainly
knowne
,
who
was
the
first
that
invented
holy-water
,
and
imployed
it
in
Baptisme
,
and
to
other
uses
;
it
is
esteemed
to
come
from
Christ
Jesus
and
his
Apostles
,
although
it
appeare
sufficiently
from
the
holy
Scripture
,
that
Christ
and
his
Apostles
did
never
use
that
ceremony
,
but
onely
baptized
with
pure
and
naturall
water
.
So
because
it
is
not
knowne
who
it
was
that
first
did
pray
to
the
Saints
,
that
doctrine
is
said
to
be
of
Apostolique
and
divine
Tradition
,
and
to
come
from
Christ
and
his
Apostles
,
although
it
appeare
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
prety
invention
?
whereon
to
ground
an
infinite
number
of
divine
and
Apostolique
Traditions
;
for
,
Printing
not
being
in
use
but
within
this
two
or
three
hundred
yeares
,
there
were
but
few
things
written
before
that
,
and
that
seldome
,
to
be
left
to
posteritie
;
and
that
which
was
written
,
for
the
most
part
,
dyed
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
doe
not
concerne
temporall
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
,
vanitie
,
and
presumption
of
some
particular
men
,
of
which
now
it
is
impossible
to
know
the
originall
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
Apostolique
,
out
of
question
there
will
be
a
numberles
number
of
divine
and
Apostolique
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
generall
Councells
,
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
neverthelesse
to
serve
themselves
with
it
the
best
they
can
,
to
confirme
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
,
Paul
,
Wherefore
my
Brethren
,
be
yee
stedfast
and
hold
fast
the
Traditions
which
yee
have
learned
either
by
word
or
by
our
Epistle
.
Thence
they
inferre
that
St
Paul
had
preached
many
things
to
the
Thessalonians
,
which
he
had
not
written
to
them
in
his
Letters
,
and
therefore
wee
must
beleeve
more
things
than
those
which
are
written
.
We
ingeniously
confesse
,
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
affirme
that
we
must
beleeve
more
things
than
those
which
are
conteined
in
them
;
but
thence
it
will
not
follow
,
that
that
which
St
Paul
had
preached
to
the
Thessalonians
,
of
the
necessitie
of
faith
and
salvation
,
is
not
conteined
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
,
equall
in
authoritie
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
wee
should
grant
that
St
Paul
had
preached
to
the
Thessalonians
,
many
things
which
are
not
written
in
the
holy
Scriptures
,
and
exhorted
them
to
keepe
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
confesse
that
St.
Paul
might
have
preached
and
said
many
things
which
were
not
absolutely
necessary
to
salvation
,
nor
faith
,
but
onely
convenient
and
helpfull
;
as
our
Saviour
did
in
his
preaching
;
and
although
our
Saviour
should
give
us
charge
to
remember
them
all
,
and
keepe
them
,
he
doth
not
therefore
meane
that
wee
should
be
equally
obliged
to
keep
them
all
,
and
that
wee
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
Commandements
as
Commandements
,
the
examples
and
parables
,
as
such
things
;
essentiall
to
faith
,
as
essentiall
;
the
ceremony
and
things
accidentall
as
such
:
and
it
is
a
very
bad
consequence
,
drawne
by
the
Romish
Church
,
that
because
St
Paul
exhorteth
the
Thessalonians
to
keep
the
Traditions
,
he
commandeth
us
all
to
beleeve
and
keep
them
,
as
pertaining
to
faith
,
and
of
equall
authoritie
with
the
Scripture
;
a
word
not
written
,
and
Traditions
meerly
humane
,
as
divine
Traditions
,
and
chiefly
all
the
Traditions
of
the
Romish
Church
,
which
are
almost
without
number
.
And
mark
that
in
all
ages
this
hath
been
the
malice
of
hereticks
,
to
have
recourse
to
Traditions
,
when
the
Scriptures
faile
them
:
2.
Joh.
16.12
.
Bellarm.
lib.
5.
de
verbo
Dei
.
so
Tertullian
being
become
hereticall
in
his
Booke
de
Monogania
,
cap.
2.
maintaineth
the
heresie
of
Montanus
,
by
those
words
of
our
Saviour
;
I
have
yet
many
things
to
say
unto
you
,
but
yee
cannot
beare
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
beare
,
meant
the
things
which
are
to
come
;
as
the
prophesies
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
,
Now
this
is
practised
by
the
Romish
Church
more
than
by
any
sect
that
hath
ever
yet
been
,
because
seeing
Scripture
doth
faile
her
to
maintaine
her
tyranny
and
innumerable
superstitious
policies
,
she
hath
invented
a
word
not
written
,
which
shee
calleth
Traditions
,
equalling
their
authoritie
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
Masse
,
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
reliques
;
some
the
Communion
under
one
kinde
,
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
Councell
of
Trent
,
which
was
the
last
generall
Councell
amongst
them
,
(
as
that
of
justification
and
originall
sin
;
)
so
doe
they
hope
to
make
yet
more
in
the
next
Councell
;
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
thinke
to
be
of
great
force
,
and
which
I
my selfe
have
often
used
,
disputing
against
those
of
the
Romish
Religion
,
pretending
thereby
to
prove
the
necessitie
of
Traditions
,
and
to
referre
our selves
to
the
Church
;
for
(
say
they
)
who
gave
you
the
holy
Scripture
but
the
Tradition
?
and
whence
know
yee
the
Canonicall
Books
,
from
those
that
are
not
Canonicall
,
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
onely
the
office
of
a
Witnesse
and
not
of
a
Judge
,
it
onely
witnesseth
that
those
Books
are
holy
and
Canonicall
,
but
it
judgeth
not
them
to
be
holy
,
nor
giveth
them
any
authoritie
;
and
the
Tradition
of
the
Church
,
witnessing
those
books
to
be
divine
and
holy
,
is
onely
a
protestation
of
her
subjection
to
the
Scripture
,
and
not
an
usurpation
of
her
authoritie
,
above
the
written
word
of
God
.
He
who
sheweth
the
King
to
a
stranger
,
is
not
therefore
above
the
King
,
nor
giveth
he
any
authoritie
to
the
King
:
and
a
Book-seller
shewing
to
a
buyer
the
Book
of
the
Statutes
of
the
Kingdome
,
doth
not
for
that
authorise
those
Statutes
:
and
some
man
may
receive
the
holy
Scriptures
from
the
Church
,
and
afterwards
use
it
to
condemne
the
same
Church
.
And
as
the
testimony
of
innumerable
eyes
and
eares
,
seeing
the
lightnings
,
and
hearing
the
thunder
,
maketh
us
say
,
that
it
thundreth
and
lightneth
;
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
,
wee
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
our selves
to
their
testimony
,
without
making
them
for
that
Judges
of
the
controversie
.
Nor
doth
it
appertaine
to
him
who
is
to
be
judged
by
the
holy
Scripture
,
and
the
word
of
God
,
to
make
himselfe
Judge
of
that
word
of
God
;
so
it
is
a
great
impertinency
,
to
inferre
from
this
objection
,
the
necessitie
of
Traditions
to
be
of
the
same
vertue
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
alledge
to
condemne
those
Traditions
,
and
consider
which
of
them
are
of
greatest
strength
.
As
for
mee
having
maturely
considered
the
passages
,
I
cannot
see
how
their
force
can
be
eluded
,
or
rather
that
men
yeeld
not
to
their
cleernesse
.
The
Prophet
Moses
saith
to
the
people
of
God
,
Deut.
12.13
.
Yee
shall
doe
that
which
I
command
you
before
the
Lord
,
neither
adding
nor
diminishing
there
from
:
and
more
cleerly
in
Chap.
12.
Yee
shall
adde
nothing
to
the
word
which
I
command
you
,
nor
take
nothing
from
it
:
and
Salomon
in
his
Proverbs
saith
,
Adde
thou
nothing
unto
his
word
,
least
he
reprove
thee
,
and
thou
be
found
a
lyar
.
Which
being
not
deniable
,
but
that
it
is
said
of
the
Church
,
what
doth
the
Scripture
thereby
,
but
condemne
most
cleerly
the
Traditions
which
are
questionlesse
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
maintaine
the
doctrine
of
their
Traditions
,
as
pertaining
to
faith
,
and
equall
in
authoritie
to
the
holy
Scriptures
.
If
we
our selves
,
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
adde
to
the
Word
of
God
;
And
mark
that
Christ
Jesus
in
this
chap.
of
St
Matthew
,
did
specially
condemne
the
Pharisees
,
because
they
transgressed
the
commandements
of
God
by
their
traditions
:
and
what
I
pray
you
were
those
traditions
?
they
were
not
things
expresly
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
,
puritie
,
and
holinesse
;
as
to
fast
three
times
a
week
;
to
wash
the
cups
&
the
platters
,
to
tithe
Mint
and
Annise
,
to
make
conscience
to
heal
any
sick
man
on
the
Sabbath
day
,
to
make
long
prayers
,
to
abstaine
from
certaine
meats
,
and
that
not
through
a
conceit
that
those
things
were
polluted
,
but
through
a
willing
devotion
and
humilitie
of
spirit
,
or
through
a
desire
to
mortifie
the
flesh
;
but
because
those
things
were
taught
as
being
of
equall
authoritie
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
equall
authoritie
with
the
holy
Scriptures
,
which
truely
are
besides
the
Word
of
God
,
and
the
Gospel
that
was
preached
by
our
Saviour
and
his
Disciples
;
for
how
cometh
it
to
passe
,
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
yeares
;
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
kinde
,
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
shew
that
the
Traditions
which
the
Church
of
Rome
teacheth
as
Articles
of
faith
,
doe
not
come
from
Christ
Jesus
,
and
his
Apostles
,
nor
cannot
be
said
to
be
Apostolique
nor
divine
,
but
papall
and
humane
,
(
to
say
no
worse
)
there
is
almost
none
of
them
the
history
of
that
Church
sheweth
not
by
what
Pope
or
Bishop
they
were
invented
,
and
at
what
time
they
had
their
beginning
:
CHAP.
VII
.
That
wee
cannot
ground
our
beliefe
upon
the
Books
of
the
ancient
Fathers
.
THose
of
the
Romish
Church
to
authorise
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
affirme
to
be
conformable
to
that
which
they
teach
.
Certainly
,
I
have
thought
Antiquitie
in
it selfe
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
finde
that
the
Fathers
of
the
first
ages
condemne
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
boldnesse
to
alledge
them
in
their
favour
.
It
is
true
,
that
as
in
the
time
of
St
Paul
,
the
mystery
of
iniquitie
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
seeme
somewhat
to
incline
to
superstitions
,
which
by
little
and
little
insinuated
themselves
into
the
Church
.
But
I
beleeve
that
though
all
their
Books
should
seeme
manifestly
to
contradict
the
faith
of
the
Reformed
Churches
,
wee
are
not
obliged
to
receive
them
as
our
Judges
,
neither
as
irreprochable
Witnesses
;
and
howsoever
I
esteeme
highly
of
the
Authours
,
yet
wee
cannot
ground
any
Article
of
faith
upon
their
Writings
,
but
so
far
as
wee
finde
them
to
conforme
to
the
Word
of
God
,
which
is
the
toucstone
of
all
truth
,
neither
are
wee
bound
to
have
recourse
to
them
any
wayes
.
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
impossibilitie
(
at
least
morall
)
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
reade
them
almost
all
,
and
that
wholy
,
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
leasure
could
reade
them
;
and
being
almost
all
of
them
either
in
Latine
,
or
Greeke
,
or
other
strange
tongue
,
&
but
few
of
them
in
vulgar
tongues
,
what
should
they
doe
who
understand
neither
Latine
nor
Greeke
?
There
would
be
none
then
but
the
richer
,
and
learneder
,
and
those
who
had
no
other
imployment
but
to
reade
,
could
be
assured
of
their
faith
,
and
so
all
others
should
be
without
faith
and
knowledge
of
those
things
which
concerne
their
salvation
,
and
consequently
,
in
a
manifest
way
of
perdition
by
their
ignorance
.
Notwithstanding
our
Saviour
his
coming
was
to
teach
the
poore
as
well
as
the
rich
,
the
ignorant
as
the
learned
,
the
Merchants
and
Tradesmen
as
well
as
those
who
are
not
so
much
imployed
.
Besides
,
it
is
impossible
to
build
upon
their
Writings
,
any
beliefe
of
faith
;
for
,
as
Printing
was
not
in
their
time
,
but
onely
two
or
three
hundred
yeares
since
,
those
who
have
written
in
the
Primitive
Church
,
even
to
our
time
,
since
our
Saviour
(
which
hath
been
thirteen
or
fourteen
hundred
yeares
)
have
left
us
nothing
but
Manuscripts
,
which
behooved
to
be
transcribed
,
that
they
might
be
dispersed
.
Now
there
is
no
man
who
will
not
confesse
,
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
Wormes
,
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
Saviours
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
Amanuenses
,
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
onely
upon
a
quick
dispatch
,
that
they
might
gaine
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
minde
,
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
lesned
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
authoritie
,
when
shee
found
any
thing
in
those
Books
contrary
to
her
doctrine
,
and
the
increase
of
her
greatnesse
,
or
against
her
designes
and
intentions
,
shee
did
condemne
the
same
as
falsified
and
falsly
attributed
to
the
Fathers
,
and
correct
it
after
her
own
minde
and
fancy
;
and
when
Printing
was
come
in
use
,
shee
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
minde
,
caused
it
so
to
be
printed
,
suppressing
and
forbidding
other
Copies
,
as
spurious
and
corrupted
(
said
they
)
by
some
heretiques
or
malicious
people
,
or
falsly
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
authoritie
to
change
,
according
to
his
fancy
,
and
accommodate
the
Father
to
his
minde
,
to
authorise
his
beliefe
.
I
think
there
is
no
man
of
good
judgement
in
the
world
,
who
seeth
not
cleerly
the
force
and
power
of
this
so
manifest
truth
,
and
that
it
is
impossible
to
ground
any
certaine
beliefe
(
such
as
that
of
faith
ought
to
be
)
upon
so
uncertaine
grounds
.
Besides
that
,
though
they
were
most
certaine
,
yet
being
men
subject
to
mistakes
and
errours
,
wee
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
Booke
to
alledge
many
passages
of
Fathers
,
but
onely
shew
my
opinion
,
grounded
upon
strong
reasons
,
and
upon
the
vertue
of
the
Scripture
;
My
intention
not
being
to
make
a
great
Volume
,
but
onely
a
little
Book
,
of
small
cost
,
and
little
time
and
paines
,
both
for
my selfe
and
the
Reader
.
CHAP.
VIII
.
Concerning
the
chiefe
point
of
Controversie
,
to
wit
,
that
St
Peter
had
no
primacy
in
the
Church
,
and
that
the
primacy
of
the
Pope
is
an
unlawfull
usurpation
.
AS
I
have
ever
beleeved
,
that
the
chiefe
and
most
important
point
among
all
the
controversies
betwixt
the
Catholique
reformed
and
the
Romish
Church
,
is
that
of
the
Primacy
of
the
Pope
,
and
whether
he
be
Vicar
of
Christ
Jesus
on
earth
,
universall
and
generall
Bishop
over
all
Christians
,
and
be
head
and
superiour
of
the
Catholique
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
beliefe
,
which
once
over-turned
,
shee
must
of
necessitie
fall
to
the
ground
.
And
howsoever
there
be
many
other
points
of
great
importance
,
this
neverthelesse
is
as
the
Center
,
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
controversie
,
those
of
the
Romish
Church
will
have
none
but
the
Church
for
Judge
,
or
(
as
I
have
shewed
)
the
Pope
,
saying
he
is
Vicar
of
Christ
Jesus
,
and
head
of
the
universall
Church
,
and
consequently
sole
Judge
in
matters
of
faith
.
And
being
the
Pope
of
Rome
pretendeth
this
authoritie
,
onely
so
far
as
he
vaunteth
himselfe
to
be
successour
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
maintaine
the
same
;
and
howsoever
,
they
reject
the
Scripture
,
and
will
not
admit
it
to
be
Judge
of
controversie
;
they
are
neverthelesse
,
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
goe
about
to
prove
the
Pope
by
the
Pope
,
and
maintaine
that
he
is
head
of
the
Church
,
because
maintaineth
he
and
affirmeth
it
;
he
must
then
of
necessitie
declare
and
produce
his
other
titles
,
and
shew
by
what
vertue
he
posseseth
this
authoritie
;
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
downe
the
strongest
of
his
reasons
,
by
way
of
objection
;
the
weaknesse
and
nullity
of
which
,
I
shall
shew
:
And
although
it
be
sufficient
enough
for
evidencing
his
power
to
be
unlawfull
,
and
usurped
,
making
it
appeare
that
his
titles
are
false
,
and
of
no
force
,
and
that
wee
are
not
obliged
to
bring
proofes
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
formall
and
cleare
passage
,
the
Metamorphosis
of
Ovid
is
not
a
point
of
faith
;
or
the
Fables
of
Esop
appertaine
not
to
faith
;
but
it
is
sufficient
that
neither
the
one
nor
the
other
is
to
be
found
in
Scripture
;
and
so
to
shew
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
shewed
out
of
the
holy
Scripture
,
and
that
all
the
passages
they
bring
,
are
insufficient
to
prove
it
.
Neverthelesse
,
we
shall
deale
favourably
with
our
Adversaries
in
this
point
,
and
shew
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
successour
in
his
place
;
and
that
the
Apostles
did
never
beleeve
nor
thinke
it
,
nor
the
ancient
Primitive
Church
ever
held
the
Pope
of
Rome
for
universall
Bishop
&
generall
head
of
the
Church
;
and
I
perswade
my selfe
,
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
questionlesse
judge
the
first
a
great
deale
cleerer
and
stronger
than
those
of
the
Romish
Church
.
It
were
a
thing
too
tedious
,
both
for
the
Reader
and
for
the
intention
of
my
shortnesse
here
to
set
downe
all
the
passages
of
the
holy
Scripture
they
of
the
Romish
Church
produce
to
prove
this
;
but
,
I
take
God
to
witnesse
,
I
shall
produce
all
the
strongest
reasons
they
use
,
as
I
promise
sincerely
and
truely
in
all
other
points
to
doe
.
Jesus
came
(
saith
he
)
into
the
coasts
of
Cesarea
and
Philippi
,
and
asked
his
Disciples
,
saying
,
whom
doe
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
yee
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
bloud
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
prevaile
against
it
.
This
is
the
passage
that
they
esteeme
of
the
greatest
force
and
strength
,
to
prove
the
primacy
of
St
Peter
,
and
of
the
Pope
;
as
also
the
infallibilitie
of
his
doctrine
;
his
primacy
,
by
those
words
,
and
upon
this
rock
I
will
build
my
Church
;
and
his
infallibilitie
by
the
words
following
,
And
the
gates
of
hell
shall
not
prevaile
against
it
.
Which
we
shall
also
by
Gods
grace
examine
hereafter
,
and
for
the
solution
of
the
first
point
.
We
answer
first
that
Christ
Jesus
by
those
words
,
And
upon
this
rock
,
&c.
meanes
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
cleerly
appeare
by
the
ensuing
words
;
And
the
gates
of
hell
shall
not
prevaile
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
prevaile
against
Peter
,
for
he
denied
and
offended
his
Master
,
yeelding
to
the
temptation
of
Sathan
;
but
Christ
hearing
the
true
and
faithfull
beliefe
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
prevaile
against
it
;
(
the
truth
of
the
Son
of
God
being
eternally
to
indure
and
triumph
over
the
power
of
hell
;
)
I
am
assured
this
exposition
will
seeme
best
and
most
reasonable
to
all
men
of
good
understanding
;
and
it
is
confirmed
by
a
great
number
of
ancient
Authors
;
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
superiour
;
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
governour
?
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
forrainers
,
but
fellow
Citizens
with
the
Saints
and
houshold
of
God
,
and
are
built
upon
the
foundation
of
the
Apostles
and
Prophets
,
Jesus
Christ
himselfe
being
the
chiefe
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
;
)
neverthelesse
,
none
of
the
Prophets
or
other
Apostles
have
been
therefore
esteemed
to
have
had
an
universall
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
mortall
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
equall
to
them
since
;
and
wee
are
not
grounded
upon
another
foundation
than
that
whereon
St
Peter
was
grounded
;
now
he
was
not
founded
upon
himselfe
but
on
Christ
Jesus
,
who
not
onely
in
his
doctrine
,
but
also
in
his
proper
person
is
the
fundamentall
and
head-stone
of
the
corner
.
The
second
Objection
of
the
Papists
which
I
shall
produce
for
proofe
of
St
Peters
primacy
,
shall
be
drawne
from
the
following
words
,
And
I
will
give
thee
the
keyes
of
the
Kingd●me
of
Heaven
,
and
whatsoever
thou
shalt
binde
on
earth
,
shall
be
bound
in
Heaven
,
and
whatsoever
thou
shalt
loose
on
earth
,
shall
be
loosed
in
Heaven
;
The
Popes
grounding
themselves
on
those
words
,
have
assumed
all
power
over
Christians
,
over
Kings
,
Emperours
,
and
States
,
to
excommunicate
,
interdict
and
depose
,
to
crowne
and
create
Princes
,
and
to
give
all
their
estates
in
spoyle
.
In
a
word
,
they
thinke
all
they
are
able
to
attempt
,
is
lawfull
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
binde
on
earth
,
shall
be
bound
in
heaven
.
At
the
first
sight
this
passage
wee
have
cited
seemeth
to
be
of
great
strength
,
to
maintaine
the
primacy
of
St
Peter
,
and
his
successours
,
but
I
will
onely
turne
over
the
leafe
,
to
elude
this
objection
,
and
shew
its
weaknesse
and
insufficiency
for
this
purpose
;
for
I
finde
in
Mat.
18.18
.
that
Christ
said
to
all
his
Disciples
and
Apostles
present
,
the
same
words
in
the
plurall
number
,
Verily
,
I
say
unto
you
,
that
whatsoever
yee
shall
binde
on
earth
,
shall
be
bound
in
heaven
,
and
whatsoever
yee
shall
loose
on
earth
,
shall
be
loosed
in
heaven
.
Quaecunque
ligaveritis
in
the
plurall
number
,
neverthelesse
,
I
have
never
as
yet
heard
nor
seen
any
Author
that
attributeth
this
generall
and
universall
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
sinnes
,
even
the
most
secret
,
and
to
binde
and
loose
the
soules
and
consciences
at
their
pleasure
,
I
intreat
you
seriously
to
consider
the
occasion
of
this
passage
,
to
see
how
little
reason
they
have
,
or
rather
the
great
wrong
they
doe
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
yee
binde
on
earth
,
shall
be
bound
in
heaven
,
and
all
that
yee
loose
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
.
If
thy
brother
trespasse
against
thee
,
goe
and
tell
him
his
fault
betwixt
him
and
thee
alone
,
if
he
shall
heare
thee
,
thou
hast
gained
thy
brother
;
but
if
he
will
not
heare
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
heare
them
,
tell
it
unto
the
Church
;
but
if
he
neglect
to
heare
the
Church
,
let
him
be
unto
thee
as
an
heathen
man
and
a
publican
;
verily
I
say
unto
you
,
that
whatsoever
yee
binde
on
earth
,
shall
be
bound
in
heaven
,
and
whatsoever
yee
shall
loose
on
earth
,
shall
be
loosed
in
heaven
.
Thence
every
man
may
cleerly
see
that
our
Saviour
speaks
of
the
exterior
and
publique
sinnes
of
our
neighbour
,
which
are
knowne
,
not
of
secret
sinnes
;
and
to
keep
the
order
of
charitie
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
faithfull
,
that
he
may
receive
correction
;
and
if
he
doth
not
humble
and
submit
himselfe
,
let
him
be
excommunicate
and
thrust
out
of
the
Congregation
;
and
thereupon
he
assureth
the
Pastours
of
his
Church
,
in
the
person
of
his
Disciples
,
that
whatsoever
they
shall
binde
or
loose
on
earth
(
being
understood
with
this
order
of
charitie
)
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
literall
sence
of
these
words
?
and
who
seeth
not
that
this
hath
been
out
of
all
doubt
the
true
meaning
of
the
Son
of
God
?
To
what
purpose
then
doe
they
apply
that
which
was
spoken
of
a
particular
case
,
and
of
exteriour
and
knowne
sinnes
,
to
all
the
interiour
hidden
and
secret
sinnes
of
the
heart
?
and
to
what
end
doe
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
arrowes
or
rather
Charcoale
of
all
wood
to
defile
it selfe
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
;
feed
my
Lambes
,
and
once
feed
my
sheepe
,
and
by
consequence
,
he
hath
established
him
universall
Pastour
over
all
Christians
.
I
marvell
much
that
the
Doctors
of
the
Romish
Church
should
take
pleasure
to
forge
such
bad
consequences
;
for
I
beleeve
they
know
well
enough
,
that
Terminus
indefinitus
aequivalet
particulari
non
universali
,
that
an
indefinite
proposition
is
equivalent
to
a
particular
,
and
not
to
an
universall
or
generall
:
Wee
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
flocke
,
and
commission
to
preach
the
Gospell
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
,
Goe
yee
to
all
the
world
,
and
Preach
the
Gospell
to
every
creature
;
and
Mat.
28.19
.
Goe
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
superioritie
is
attributed
to
them
,
but
onely
a
Commission
and
charge
given
to
preach
the
Gospel
every
where
,
and
teach
all
men
to
beleeve
.
Further
,
I
answer
,
that
although
this
passage
were
understood
of
the
power
and
authoritie
(
it
being
an
indefinite
proposition
)
to
wit
,
my
sheep
,
all
the
sheep
cannot
be
understood
here
,
but
onely
those
which
Christ
would
especially
commit
to
his
guard
,
and
put
under
his
government
,
to
wit
,
the
Churches
which
he
was
to
found
and
governe
.
A
King
sending
a
Nobleman
to
be
Governour
of
a
Province
,
or
Citie
,
if
perchance
he
say
unto
him
,
goe
and
governe
my
subjects
well
;
what
foole
is
there
in
the
world
will
beleeve
,
that
by
these
words
the
King
giveth
him
an
ample
&
unlimited
power
over
all
his
Kingdome
&
subjects
,
and
createth
him
thereby
his
successour
in
all
his
estates
after
his
death
;
would
not
he
be
thought
to
be
hypocondriacally
affected
,
who
would
make
himselfe
beleeve
it
?
the
King
understandeth
questionlesse
thereby
his
people
and
subjects
which
are
in
the
Province
and
place
where
he
is
sent
as
Governour
,
and
not
those
who
are
in
other
places
.
If
a
Bishop
send
a
Priest
to
governe
a
Parish
or
a
Church
,
and
say
to
him
,
goe
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
himselfe
,
that
all
the
people
in
his
diocesse
are
subject
to
him
?
and
that
the
Bishop
giveth
him
ample
power
over
all
his
Bishopricke
,
and
maketh
him
his
successour
by
those
words
?
Let
him
perswade
himselfe
as
much
as
he
can
,
as
doe
the
Hypocondriaques
;
but
I
beleeve
he
should
finde
some
to
speake
withall
,
if
he
would
undertake
the
exercise
of
such
authoritie
without
some
other
Commission
;
for
by
that
it
is
sufficient
he
beleeves
,
that
the
Bishop
recommendeth
to
his
charge
the
sheep
which
he
hath
committed
to
his
guard
and
leading
.
So
it
is
without
sence
and
reason
they
imagine
to
inferre
by
those
words
,
that
Christ
hath
given
all
power
over
the
Church
to
St
Peter
,
and
established
him
his
Vicar
and
Successour
in
his
place
,
but
onely
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
Jewes
or
Gentiles
,
Countreyes
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
beliefe
.
Another
objection
of
the
Church
of
Rome
is
.
Our
Saviour
commanded
St
Peter
,
Is
not
this
a
consequence
handsomely
deduced
by
wise
men
?
and
neverthelesse
it
is
one
of
the
Romish
Church
.
The
publicans
and
collectours
(
for
the
Prince
)
come
to
a
noble
man
to
ask
of
him
some
subsidy
and
tribute
,
they
addressed
themselves
to
the
first
they
met
withall
,
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
shunne
noise
and
scandall
:
this
servitour
ought
he
here
for
to
presume
with
himself
,
that
he
will
succeed
to
all
the
goods
and
estate
of
his
Master
,
and
that
thereby
preheminence
is
given
unto
him
over
all
his
other
companions
,
and
fellow-servants
,
and
should
he
not
shew
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
authentique
and
clearer
declarations
,
to
pretend
lawfully
the
greatest
power
,
and
most
advantagious
succession
in
the
world
.
Take
here
yet
another
parcell
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
Successour
,
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
,
The
first
souldier
that
is
inrolled
in
a
Company
by
his
Captain
,
is
he
for
that
his
Successour
after
his
death
?
must
he
have
the
superiority
after
his
Captains
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
waies
for
the
government
and
leading
of
his
company
:
there
is
certainly
neither
rhyme
nor
reason
for
deducing
such
consequences
;
so
all
this
serveth
onely
to
deceive
the
simple
and
weaker
spirits
;
but
every
man
of
judgement
,
seeth
well
enough
their
weaknesse
,
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
farre
as
he
termeth
himself
the
Successour
of
St
Peter
;
and
if
they
be
attentively
considered
as
they
ought
,
I
perswade
my self
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
then
sufficient
to
shew
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
universall
Pastour
over
all
Christians
,
and
Vicar
of
Jesus
Christ
on
earth
,
he
not
being
able
to
shew
or
prove
his
succession
and
power
by
any
passage
of
Scripture
,
which
hath
any
strength
or
likelihood
.
But
I
minde
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
shew
that
our
Saviour
had
never
intention
to
leave
St
Peter
,
nor
any
other
Successour
or
Vicar
in
his
place
,
and
that
the
Apostles
never
acknowledged
S.
Peter
,
nor
any
other
for
universall
Pastour
,
but
Christ
;
we
shall
also
see
hereafter
how
the
Pope
of
Rome
was
above
three
or
foure
hundred
yeares
without
being
acknowledged
for
generall
Bishop
,
and
universall
Pastour
of
the
Church
,
which
next
we
shall
shew
how
this
usurpation
was
brought
into
the
world
,
and
how
it
hath
been
maintained
in
such
an
ambitious
greatnesse
.
CHAP.
IX
.
Proved
from
holy
Scripture
,
that
Christ
had
never
intention
to
leave
S.
Peter
or
any
other
Apostle
for
his
Successour
,
or
generall
Vicar
after
him
.
ALthough
it
be
sufficient
to
prove
the
usurpation
of
any
authoritie
,
that
no
authentique
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
sheweth
with
any
appearance
,
that
that
authority
was
given
him
by
Jesus
Christ
.
Neverthelesse
,
I
shall
shew
the
contrary
out
of
the
holy
Scripture
,
and
evidence
cleerely
by
the
same
,
that
it
was
never
the
intention
of
Christ
Jesus
,
to
leave
St
Peter
nor
any
other
of
the
Apostles
as
generall
Vicar
in
his
place
,
or
superiour
over
the
whole
Church
,
assuring
the
Reader
,
that
if
he
will
be
but
an
indifferent
Judge
in
this
point
,
and
examine
this
with
sinceritie
and
without
passion
,
he
shall
finde
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
beliefe
.
Our
Saviour
(
saith
St
Luke
)
being
neere
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
,
and
that
they
should
slay
him
,
and
put
him
to
death
,
and
that
he
would
rise
againe
the
third
day
after
his
death
.
They
understood
not
(
say
the
Evangelists
)
these
words
,
and
that
mystery
;
neverthelesse
,
hearing
him
speake
of
his
death
,
they
dreamed
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
Successour
after
his
death
for
universall
head
over
them
all
,
and
the
whole
Church
,
that
was
a
very
fit
occasion
to
declare
his
will
.
None
dare
say
,
that
he
forgot
himselfe
,
for
the
Disciples
gave
him
sufficient
occasion
to
thinke
of
it
.
Moreover
,
he
being
the
eternall
Wisdome
,
he
did
remember
all
things
he
had
to
doe
;
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
Successour
,
there
is
no
man
in
the
world
who
will
not
thinke
that
this
was
a
faire
occasion
to
declare
himselfe
there
anent
,
his
death
being
neere
;
or
then
take
some
other
time
to
leave
a
successour
to
them
;
and
neverthelesse
,
he
never
spake
so
much
as
one
word
,
neither
at
that
time
nor
any
other
,
onely
he
reproved
and
checked
greatly
their
ambition
in
that
;
and
setting
a
little
childe
in
the
middest
of
them
,
exhorted
them
all
to
submission
,
and
to
the
contempt
of
domination
,
&
to
imitate
the
humble
thoughts
of
that
little
childe
,
which
were
questionlesse
far
from
ambition
.
And
observe
that
they
did
even
dispute
of
that
primacy
after
our
Saviour
had
said
to
St
Peter
;
Thou
art
Peter
,
and
upon
this
rock
,
&c.
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
commeth
it
to
passe
,
that
they
disputed
yet
still
among
themselves
for
the
primacy
?
The
Kings
of
the
Nations
exercise
Lordship
over
them
,
but
it
shall
not
be
so
amongst
you
.
Now
seeing
Christ
hath
not
left
a
Successour
,
neither
at
that
time
,
nor
at
any
other
,
it
is
an
evedent
signe
,
that
he
would
not
,
that
it
was
never
his
intention
,
and
that
it
is
to
conjecture
without
reason
to
thinke
the
contrary
.
Further
,
our
Saviour
being
neere
to
his
death
,
yea
a
few
houres
before
he
was
taken
,
he
desired
(
being
with
all
his
Disciples
together
)
to
sup
with
them
,
and
celebrate
the
Passeover
;
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
depart
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
generall
Vicar
or
head
and
superiour
,
whom
they
must
obey
after
him
.
There
are
none
who
will
not
judge
,
that
if
he
had
intention
to
doe
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
certaine
proofe
,
that
he
will
leave
no
other
superiour
over
the
Church
but
himselfe
and
the
holy
Spirit
;
Besides
,
our
Saviour
being
upon
the
Crosse
,
recommendeth
his
Mother
to
St
John
,
and
St
John
to
his
Mother
;
if
St
Peter
should
have
been
his
Successour
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
fortie
dayes
;
is
not
this
then
a
most
manifest
and
cleere
proofe
,
that
he
would
leave
neither
Successour
nor
generall
Vicar
in
his
roome
?
and
that
it
is
without
sence
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
cleere
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
Successour
and
universall
Vicar
or
generall
head
in
his
place
;
and
that
he
himself
alone
would
be
governour
and
director
for
ever
,
and
none
other
but
himselfe
.
Therefore
it
is
wrongfully
that
the
Pope
of
Rome
groundeth
and
maintaineth
his
authoritie
upon
that
.
Now
let
us
see
by
the
holy
Scripture
,
that
the
Apostles
did
never
hold
Peter
for
his
Successour
or
universall
head
of
the
Church
.
CHAP.
X.
Proved
by
the
holy
Spirit
,
that
the
Apostles
did
never
acknowledge
St
Peter
for
superiour
,
and
universall
head
of
the
Church
.
IF
St
Peter
hath
been
instituted
by
Christ
generall
Pastour
of
the
Church
,
and
Superiour
over
all
the
Apostles
,
and
Christians
,
I
undoubtedly
beleeve
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
it selfe
,
that
the
Apostles
did
never
acknowledge
this
superioritie
and
primacy
in
Peter
;
and
therefore
we
may
safely
conclude
,
that
he
never
had
it
.
I
finde
in
the
Acts
of
the
Apostles
,
chap.
15.7
.
that
the
first
Councell
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
expresly
,
that
the
Apostles
and
Elders
did
assemble
to
confer
about
something
touching
Circumcision
,
and
after
great
debate
,
Peter
(
saith
Luke
)
rose
up
and
spake
,
and
after
him
Paul
and
Barnabas
,
declaring
what
signes
and
wonders
God
had
done
by
them
among
the
Gentiles
;
and
so
soone
as
they
had
done
,
St
James
answered
,
saying
,
Men
and
brethren
,
hearken
unto
mee
;
Simon
hath
declared
how
God
,
&c.
Wherefore
my
sentence
is
,
that
wee
trouble
not
them
,
which
among
the
Gentiles
are
turned
to
God
,
but
that
we
write
unto
them
,
&c.
Now
judge
(
I
pray
you
)
by
this
passage
,
if
Peter
may
be
thought
chiefe
in
this
so
noble
and
famous
action
;
if
there
be
any
of
the
Apostles
,
who
may
be
thought
superiour
in
this
assembly
,
it
is
questionlesse
St
James
,
the
Councell
holding
in
his
Citie
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
authoritie
in
the
Councell
(
it
being
done
in
his
Church
)
he
imposeth
silence
to
speak
and
pronounce
the
sentence
,
as
is
the
custome
of
the
Judges
,
and
saith
,
Wherefore
my
sentence
is
,
or
now
I
Judge
,
Ego
autem
Judico
,
as
St
Jeroms
translation
hath
it
:
which
questionlesse
he
did
,
not
as
superiour
to
all
,
but
as
Bishop
of
the
place
where
the
assembly
was
holden
,
and
to
whom
for
that
respect
,
the
first
place
and
greatest
authoritie
was
due
;
as
there
is
no
Bishop
in
the
world
,
that
giveth
not
place
to
another
in
his
owne
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
superiour
over
them
all
,
and
it
was
his
to
say
,
Ego
Judico
:
I
marvell
also
that
St
James
speaking
to
him
(
if
he
thought
him
Vicar
of
Christ
)
said
not
our
Master
Simon
,
or
the
universall
Vicar
and
Pastour
,
or
gave
him
not
some
great
title
,
such
as
is
now
given
to
the
Pope
,
it
being
a
great
over-sight
to
omit
it
;
but
he
saith
onely
,
Simon
hath
told
;
if
Simon
was
his
superiour
and
universall
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
equalitie
among
them
,
he
useth
him
as
his
equall
,
keeping
onely
the
authoritie
and
dignitie
of
his
own
Sea
.
It
is
said
in
the
Acts
,
chap.
11.1
.
that
St
Peter
having
converted
and
baptized
Cornelius
the
Centurion
,
and
all
those
men
who
were
Gentiles
,
he
came
up
againe
to
Jerusalem
,
and
being
there
they
who
were
of
the
Circumcision
,
(
that
is
,
the
converted
Jewes
)
would
have
reproved
him
,
and
contended
with
him
,
saying
,
Why
wentest
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
generall
Pastour
of
all
Christians
,
and
of
all
the
world
,
I
marvell
first
how
they
had
the
boldnesse
to
reprove
him
for
preaching
to
the
Gentiles
,
whose
Pastour
he
was
as
well
as
of
the
Jewes
;
and
I
admire
also
that
St
Peter
seemeth
to
excuse
himselfe
before
them
upon
a
particular
revelation
and
commission
,
and
did
not
rather
tell
them
,
that
being
universall
Pastour
,
he
had
power
over
all
soules
,
and
it
belonged
to
him
to
preach
the
Gospell
to
every
creature
,
not
onely
to
the
Jewes
but
also
to
the
Gentiles
:
certainly
he
did
not
acknowledge
as
yet
that
generall
power
and
universall
primacy
in
himselfe
,
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
tearmes
,
especially
if
he
had
thought
to
have
had
that
infallibilitie
which
the
Pope
of
Rome
vindicateth
to
himselfe
;
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
adayes
receive
any
such
commission
,
Further
,
St
Paul
saith
,
James
,
Cephas
,
and
John
,
who
seemed
to
be
pillars
,
perceived
the
grace
(
saith
he
)
that
was
given
unto
mee
(
they
gave
to
me
and
Barnabas
the
right
hand
of
fellowship
)
that
is
,
they
received
mee
for
companion
,
that
we
should
goe
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
shewed
that
he
acknowledged
no
superioritie
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
goe
and
preach
to
the
Gentiles
as
they
to
the
Jewes
.
Is
there
any
Bishop
in
the
world
who
dare
write
himselfe
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
universall
Pastour
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
chiefe
Citie
of
all
the
Gentiles
,
although
there
be
no
proofe
or
likelihood
of
it
fit
in
the
Scripture
;
but
of
this
hereafter
.
When
Peter
(
saith
he
)
was
come
to
Antioch
,
I
withstood
him
to
the
face
,
because
he
was
to
be
blamed
;
for
before
that
certaine
came
from
James
,
he
did
eat
with
the
Gentiles
,
but
when
they
were
come
,
he
withdrew
and
separated
himselfe
,
fearing
them
which
were
of
the
Circumcision
,
and
the
other
Jewes
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
Iew
,
live
also
after
the
manner
of
the
Gentiles
,
and
not
as
doe
the
Jewes
,
why
compellest
thou
the
Gentiles
to
live
as
doe
the
Iewes
?
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
evill
example
;
if
Paul
had
acknowledged
Peter
for
his
superiour
and
head
over
all
Christians
,
it
is
out
of
all
doubt
a
great
fault
in
Paul
to
resist
his
superiour
to
his
face
,
and
so
to
write
;
and
if
he
did
acknowledge
in
him
that
infallibilitie
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
superioritie
or
infallibilitie
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
condemne
this
fault
in
Paul
;
and
did
also
he
onely
acknowledge
Peter
as
his
equall
and
fellow-Apostle
,
whom
he
was
bold
to
reprove
,
and
I
beleeve
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
universall
authority
over
all
the
Apostles
,
and
all
Christians
,
and
all
the
Churches
of
the
world
,
I
marvell
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
then
20
years
;
I
marvell
also
that
he
did
not
addresse
some
Epistles
to
all
the
Christians
in
the
world
,
but
contented
himself
to
write
onely
to
some
Jewes
who
were
dispersed
by
the
persecution
of
Saint
Steven
;
and
I
marvell
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
universall
Pastour
of
the
Church
,
or
great
Vicar
of
Christ
on
earth
,
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
Superiour
or
Soveraign
:
doth
a
Soveraign
ever
write
long
letters
to
his
subjects
?
and
never
speak
to
them
as
a
Soveraign
,
how
humble
soever
he
be
without
using
any
word
of
Lord
and
Master
,
or
giving
any
commandement
.
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
beleeve
,
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
Doctours
of
the
Romish
Church
want
not
explications
in
their
favour
upon
those
passages
,
whether
found
out
by
them
,
or
some
of
the
auncients
;
for
there
is
no
errour
that
may
not
finde
some
colourable
pretext
;
but
we
shall
give
sufficient
answers
thereto
in
the
next
chapter
,
and
J
protest
I
never
found
satisfaction
,
nor
I
beleeve
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
Successour
of
Saint
Peter
,
was
acknowledged
by
the
primitive
Church
,
and
those
first
ages
to
have
had
this
Primacy
,
and
universall
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
universall
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
onely
his
Primacy
by
succeeding
Saint
Peter
in
the
Sea
of
Rome
,
to
which
,
saith
he
,
is
annexed
the
generall
chair
and
universall
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
beleeve
,
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
faithfull
,
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
Superiour
and
Master
to
Paul
and
all
the
faithfull
:
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
Successour
in
that
office
and
dignitie
,
for
God
did
not
command
it
:
Saint
Iohn
the
Baptist
also
had
no
Successour
in
his
office
;
nor
the
Apostles
in
their
Apostleship
:
although
then
we
should
grant
that
Saint
Peter
was
generall
Pastour
and
Head
of
the
Church
,
why
should
we
give
him
a
Successour
in
that
chardge
,
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
Successour
after
his
death
:
was
there
ever
any
Kingdome
or
Soveraignty
,
temporall
or
spirituall
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
universall
Head
of
the
christian
Church
,
it
was
then
when
the
Church
was
small
,
and
the
chardge
was
easie
,
but
it
being
now
grown
great
,
and
christians
spread
over
all
the
world
,
what
shoulders
are
strong
enough
to
support
such
a
burthen
?
Now
if
after
the
death
of
Saint
Peter
there
behoved
a
Successour
and
Head
of
the
universall
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
then
to
deferre
it
to
Linus
Saint
Pauls
disciple
,
of
whom
nothing
is
extant
but
his
name
,
or
to
Clement
,
of
whom
they
produce
onely
some
writings
,
which
because
they
contain
too
ridiculous
things
to
be
beleeved
,
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
farre
as
to
call
them
and
ask
their
advice
,
for
the
choosing
an
Head
of
the
Catholick
Church
:
who
will
beleeve
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
Catholick
Church
,
meerly
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
Sonne
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
Emperour
,
who
at
that
time
did
live
there
ruling
in
all
cruelty
and
wickednesse
,
had
nothing
more
considerable
than
those
of
other
Cities
,
)
to
give
a
chief
Priest
,
a
Prelate
and
a
Superiour
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
kingdomes
?
he
must
be
very
blinde
who
will
perswade
himself
of
such
a
thing
without
the
word
of
God
,
or
some
other
authentique
priviledge
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
dignitie
of
Bishop
,
but
not
in
that
of
Apostle
,
which
was
personall
,
neither
in
the
charge
of
universall
Bishop
and
Head
of
the
Church
,
which
Peter
never
had
.
Nor
do
we
find
the
first
three
or
foure
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
universall
Bishop
,
of
generall
head
and
Superiour
,
or
any
such
thing
,
nor
that
ever
any
of
the
Romish
Bishops
durst
lay
claim
to
it
.
We
find
indeed
that
many
Bishops
from
diverse
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
Doctours
and
fellow-Bishops
,
who
having
their
chair
in
the
chief
Citie
of
the
world
,
might
justly
be
esteemed
men
of
capacitie
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
universall
Bishops
or
Pastours
,
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
universall
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
authours
,
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
yee
may
see
in
the
life
of
every
Pope
,
the
name
and
subject
of
all
those
who
write
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
onely
done
for
the
reason
alleadged
before
:
but
not
so
much
as
one
word
is
there
to
be
seen
of
Superiour
or
universall
head
of
the
Church
,
or
any
such
like
thing
,
but
onely
of
fellow-Bishop
,
brother
,
companion
,
coequall
,
or
some
such
thing
,
which
shewed
no
Superiority
or
Primacy
,
but
onely
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
universall
,
nor
yet
of
Rome
nor
Romane
(
but
very
seldome
)
but
onely
Bishop
of
the
Citie
of
Rome
;
to
shew
,
that
in
those
times
his
Jurisdiction
extended
not
without
the
walls
and
suburbs
of
the
Citie
of
Rome
.
Whence
it
may
be
observed
,
that
in
much
probability
,
the
Bishops
yet
of
those
times
were
no
more
than
the
Pastours
of
parishes
,
as
it
is
certain
they
were
at
the
first
institution
,
there
being
not
yet
at
that
time
speech
of
diocesse
,
nor
of
Pastour
that
had
authoritie
over
many
Pastours
or
Churches
;
and
the
number
of
Christians
being
but
small
every
where
,
one
Pastour
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
complement
to
give
him
some
titles
and
Epithites
of
praise
,
savouring
more
of
flattery
than
truth
,
extolling
either
his
learning
or
holinesse
beyond
all
christian
modesty
and
appearance
of
truth
:
but
by
a
speciall
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
shew
that
Primacie
or
generall
superiority
,
and
that
without
any
contradiction
of
the
whole
Romish
Church
,
to
the
time
of
Sylvester
,
which
is
about
300.
yeers
,
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
superioritie
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
shew
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
Universall
Head
.
This
therefore
is
a
manifest
proofe
that
no
Bishops
did
beleeve
the
Pope
of
Rome
to
be
universall
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
sinceritie
,
and
void
of
passion
.
They
of
the
Romish
Church
,
it
may
be
,
will
produce
against
all
that
we
have
cleerly
alledged
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
greatnesse
of
the
Bishop
of
Rome
did
begin
,
we
must
not
marvell
for
the
reasons
alledged
)
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
deale
stronger
,
cleerer
,
and
of
greater
force
than
others
.
But
not
to
stay
any
longer
upon
their
needlesse
things
;
let
them
shew
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
alledge
us
books
written
eight
or
nine
hundred
yeers
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
equall
nor
come
neer
the
authoritie
of
the
holy
Scriptures
,
which
are
avowed
and
acknowledged
of
all
men
,
and
speak
most
cleerly
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
intreat
the
Reader
to
see
it
there
.
But
how
cometh
it
to
passe
,
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
Primacie
.
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
cleerly
see
that
the
first
300.
yeers
after
the
death
of
our
Saviour
,
to
the
time
of
Pope
Sylvester
,
the
Bishop
of
Rome
did
pretend
no
authoritie
over
the
Bishops
,
nor
did
any
give
him
the
title
of
Universall
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
Emperours
,
imploying
their
thoughts
rather
for
the
conservation
of
the
faith
,
in
the
practise
of
humility
and
patience
,
than
in
ambition
and
usurpation
of
any
authoritie
which
belongeth
no
wayes
unto
them
.
But
as
honours
change
manners
,
and
seldome
to
the
better
,
Constantine
the
Emperour
having
been
baptized
by
Sylvester
then
Bishop
of
Rome
,
and
made
the
first
Christian
Emperour
by
an
excessive
zeal
of
devotion
(
to
the
great
prejudice
since
of
all
Christendome
)
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
knowne
through
the
world
,
that
the
sole
Emperour
and
Monarch
of
the
world
,
had
left
him
his
imperiall
Citie
,
and
inriched
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
himselfe
possessed
of
all
this
wealth
,
yet
did
he
never
usurpe
any
primacy
nor
title
of
head
and
superiour
over
other
Bishops
or
Christians
himselfe
,
nor
his
successours
for
two
hundred
yeares
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
greatnesse
)
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
Councell
,
either
justly
or
unjustly
,
he
went
presently
to
Rome
,
addressing
himselfe
to
the
Bishop
,
as
the
richest
of
them
all
,
to
assist
him
,
and
the
most
powerfull
and
of
greatest
authoritie
,
to
protect
him
against
his
adversaries
:
and
as
necessitie
and
extremitie
passe
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
;
neverthelesse
,
the
extremitie
and
necessitie
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
vanitie
which
did
creep
in
and
diffuse
it selfe
in
the
hearts
,
made
many
Popes
receive
those
titles
without
contradiction
(
at
least
apparant
)
or
opposition
that
was
capable
to
hinder
the
progresse
.
In
Sylvester
his
time
indeed
,
it
did
cleerly
appeare
that
the
greatnesse
and
authoritie
of
the
Bishop
of
Rome
did
grow
and
increase
mightily
;
Neverthelesse
,
the
title
of
general
Pastour
or
universall
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
universall
Bishop
began
to
be
spoken
of
,
was
Gregory
,
who
lived
above
an
hundred
and
fiftie
yeares
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
knowne
of
whom
I
speake
,
I
having
no
purpose
here
to
question
their
holines
,
seeing
also
the
Apostle
calleth
all
Christians
Saints
;
and
although
it
is
apparant
,
that
the
puritie
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
amisse
to
set
downe
St
Gregories
own
words
on
this
subject
,
which
even
those
of
the
Romish
Church
confesse
to
be
true
and
not
Apocrypha
,
and
shew
so
neere
as
I
can
the
summe
of
the
History
.
There
was
at
that
time
in
Constantinople
a
Bishop
named
Iohn
,
a
man
exceeding
ambitious
,
desiring
to
extend
the
limits
of
his
Diocesse
as
far
as
was
those
of
the
Empire
,
and
usurpe
the
title
of
universall
Bishop
over
the
whole
Church
;
even
as
the
Emperour
who
had
his
residence
in
that
Citie
,
was
generall
and
universall
Monarch
of
the
world
;
a
title
which
before
him
no
Bishop
durst
usurpe
;
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
downe
)
opposeth
stoutly
,
labouring
violently
to
repell
the
boldnesse
and
temeritie
of
this
usurper
,
And
in
the
78
Epistle
of
the
same
Book
,
It
is
(
saith
he
)
a
thing
too
hard
to
indure
,
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
Angells
,
assayed
to
ascend
to
the
top
of
singularitie
.
In
the
80
Epistle
of
the
same
Book
,
he
saith
,
None
of
my
predecessours
would
use
this
prophane
word
,
because
if
one
will
call
himselfe
universall
Patriarch
:
the
name
of
Patriarch
is
stolne
from
others
;
but
far
be
it
from
a
Christian
soule
,
that
any
should
falsly
ascribe
to
himselfe
,
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
wee
owe
to
the
unitie
of
faith
,
and
another
thing
to
suppresse
pride
;
and
I
say
boldly
,
that
he
who
calleth
himselfe
Pastour
universall
,
or
desireth
so
to
be
called
,
surpasseth
the
Antichrist
in
pride
,
because
by
pride
he
exalteth
himselfe
above
others
.
I
have
said
that
he
could
not
have
peace
with
us
,
if
he
corrected
not
the
vanitie
of
that
superstitious
and
ambitious
word
,
which
hath
been
invented
by
the
first
Apostat
;
and
to
speak
nothing
of
the
injury
done
to
your
honour
if
a
Bishop
be
called
universall
,
that
universall
once
falling
,
the
universall
Church
must
also
fall
downe
.
Thus
much
saith
St
Gregory
of
the
arrogance
of
John
,
Patriarch
of
Constantinople
,
yee
have
sent
unto
mee
(
I
having
forbid
it
)
yee
have
wrote
a
word
full
of
ambition
,
calling
mee
universall
Pope
,
which
I
intreat
you
yee
would
use
no
more
,
for
it
is
taken
from
you
which
is
given
to
any
other
more
than
reason
requireth
.
As
for
mee
I
account
it
no
honour
to
see
the
honour
of
my
brethren
diminished
;
for
my
honour
is
the
honour
of
the
universall
Church
,
and
the
solid
authoritie
of
my
brethren
.
Now
if
your
sanctitie
call
mee
the
Pope
universall
,
you
deny
your selfe
to
be
such
in
calling
mee
universall
.
And
thus
much
St
Gregory
in
those
places
for
the
condemning
of
that
title
as
well
in
his
owne
person
as
in
John
,
who
would
not
for
all
submit
thereto
,
but
persisted
still
in
his
presumption
,
nor
would
his
successour
after
him
for
any
intreaty
part
with
any
thing
.
Judge
by
those
testimonies
if
in
those
times
the
Bishop
of
Rome
was
thought
or
did
thinke
himselfe
generall
Pastour
and
Head
of
the
Church
,
his
power
and
authoritie
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
publikely
for
feare
of
a
generall
opposition
from
all
other
Bishops
,
who
might
also
have
interposed
the
authoritie
of
the
Emperour
.
And
howsoever
,
the
Bishop
of
Rome
at
that
time
did
shew
a
great
inclination
to
their
primacy
for
perfecting
of
their
greatnesse
,
yet
did
they
never
dare
to
ascribe
the
same
to
themselves
before
it
was
given
them
by
the
wicked
and
perfidious
Emperour
Phocas
,
who
having
overcome
and
taken
Maurice
,
succeeded
in
his
place
;
and
because
he
was
freely
and
without
any
contradiction
crowned
at
Rome
,
in
recompence
would
oblige
the
Romans
,
and
ordained
that
the
Church
of
Rome
should
thereafter
be
chiefe
of
all
the
Churches
,
and
that
Boniface
the
third
then
Pope
should
be
universall
Bishop
,
and
so
was
the
controversie
determined
by
the
power
and
authoritie
of
the
Emperour
.
If
after
all
this
,
the
title
of
head
universall
and
generall
Bishop
ought
to
be
thought
of
divine
right
,
and
of
divine
and
Apostolique
institution
given
to
the
Bishop
of
Rome
,
I
have
done
;
beleeving
that
the
gift
and
declaration
of
a
wicked
Emperour
,
maketh
not
the
Institution
divine
.
Thus
you
may
perceive
(
friendly
Reader
)
that
Christ
never
gave
it
to
St
Peter
,
and
that
the
Apostles
never
beleeved
any
such
thing
,
nor
did
St
Peter
himselfe
ever
imagine
to
have
it
or
make
use
of
it
.
Yee
see
how
almost
six
hundred
yeares
were
finished
(
which
questionlesse
is
a
long
time
)
after
the
death
of
our
Saviour
,
before
either
the
Bishop
of
Rome
was
esteemed
or
did
esteeme
himselfe
generall
Bishop
and
Superiour
over
the
whole
Church
;
and
now
to
say
that
it
is
the
institution
of
Jesus
Christ
,
is
it
not
to
thinke
men
fooles
?
and
beleeve
they
are
geese
void
of
all
sense
and
reason
,
not
to
perceive
the
imposture
?
Nor
is
there
any
but
simple
and
weake
wits
will
beleeve
it
in
the
Romish
Church
;
and
if
it
be
any
Article
of
faith
(
as
the
Pope
&
his
adherents
preach
,
and
as
the
Councell
of
Trent
declareth
)
there
is
none
by
that
reason
in
the
Romish
Church
,
but
weake
judgements
,
who
are
in
the
paths
of
salvation
.
CHAP.
XIII
.
How
the
Bishop
of
Rome
hath
and
doth
labour
to
maintaine
his
usurped
Primacy
,
and
after
what
manner
the
Pope
is
elected
at
this
present
.
I
Know
the
Cardinall
Baronius
,
a
man
otherwise
learned
,
and
of
great
authoritie
in
the
Church
of
Rome
,
in
his
Ecclesiasticall
History
hath
endeavoured
,
above
all
things
,
to
shew
the
primacy
of
the
Bishop
of
Rome
,
as
being
the
principall
end
and
cause
of
all
his
painfull
labours
;
but
I
protest
that
he
saith
nothing
contrary
to
all
I
have
spoken
here
of
the
History
of
the
Popes
,
except
onely
that
he
striveth
to
draw
more
advantageous
consequences
for
the
Bishop
of
Rome
,
but
with
what
sinceritie
and
ground
,
the
indifferent
Reader
may
judge
.
And
because
he
sheweth
(
that
which
I
have
granted
)
that
Letters
were
written
from
divers
places
,
and
from
many
Churches
to
the
Bishop
of
Rome
since
St
Peters
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
authoritie
amongst
them
,
as
being
the
Bishop
of
the
Metropolis
of
the
world
,
where
the
Emperour
did
reside
;
he
concludeth
every
where
the
primacy
;
but
with
very
bad
consequences
;
as
doe
many
more
of
his
fellowes
,
who
taking
pay
of
the
Romish
Church
,
either
for
feare
to
loose
the
Benefices
they
have
,
or
in
hope
to
obtaine
better
and
greater
,
doe
all
that
lyeth
in
their
power
to
extoll
the
same
,
dissembling
often
those
errours
they
perceive
,
and
labouring
to
cloake
and
excuse
that
which
they
cannot
deny
.
Certainly
,
there
is
no
man
who
reading
the
Cardinall
Baronius
with
a
minde
void
of
passion
,
will
not
cleerly
perceive
that
he
proceedeth
after
that
manner
;
and
indeed
,
according
to
the
policy
and
wisdome
of
this
world
(
which
is
neverthelesse
foolishnesse
before
God
)
he
could
not
doe
otherwise
;
for
he
was
wise
enough
to
see
and
foresee
,
if
he
wrote
otherwise
than
in
the
favour
of
his
Holines
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
authoritie
and
pretended
rights
.
Now
to
returne
to
my
purpose
,
the
Bishop
of
Rome
having
once
obtained
the
title
of
universall
Bishop
and
generall
Pastour
of
the
Church
,
by
the
donation
and
investure
of
the
Emperour
,
he
being
already
in
possession
of
great
authoritie
and
abundance
of
great
riches
,
it
was
not
hard
for
him
to
maintaine
and
conserve
it
in
despite
of
all
oppositions
that
were
raised
from
time
to
time
by
Bishops
who
had
not
so
much
riches
and
authoritie
as
he
,
nor
a
backe
strong
enough
to
contest
it
against
him
,
and
make
him
quit
the
title
,
but
rather
hath
laboured
to
exalt
himselfe
more
and
more
,
taking
occasion
from
the
weaknesse
and
necessitie
,
or
the
simplicitie
and
devotion
of
Princes
to
augment
his
authoritie
and
estate
.
And
he
who
by
the
meanes
and
beneficence
of
the
Emperours
was
invested
in
the
possession
of
his
greatnesse
,
primacy
,
and
riches
,
rose
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
kisse
and
adore
his
feet
,
nay
even
to
set
his
feet
upon
their
necke
;
abusing
those
words
of
the
Psal.
91.13
.
Thou
shalt
walke
upon
the
Aspe
&
Basilisque
,
and
the
Lyon
and
the
Dragon
shalt
thou
tread
under-foot
;
as
did
Alexander
the
third
to
the
Emperour
Fredericke
Barberousse
;
and
his
sonne
Henry
the
sixt
(
saith
Baronius
)
being
brought
to
the
feet
of
Pope
Innocent
the
third
,
there
to
receive
the
Imperiall
Crowne
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
Crowne
on
thy
head
,
so
have
I
to
take
it
from
thee
,
and
deprive
thee
thereof
at
my
pleasure
.
But
they
took
their
time
and
opportunitie
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
Emperours
had
invested
the
Bishops
of
Rome
in
the
title
and
qualitie
of
Head
of
the
Church
,
so
for
a
long
time
after
,
they
reteined
the
authority
to
create
and
install
them
in
their
See
,
and
depose
and
turne
them
out
;
neither
was
any
admitted
on
received
,
but
by
consent
of
the
Emperour
:
And
if
in
the
absence
and
distance
of
the
Emperour
,
the
Romanes
at
any
time
medled
themselves
with
the
choosing
of
the
Pope
,
they
sent
continually
to
the
Emperour
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
Romane
people
with
the
aforesaid
conditions
,
became
by
little
and
little
to
be
reduced
to
the
Clergie
alone
,
which
as
the
Pope
grew
greater
and
richer
,
did
also
augment
their
revenues
and
power
,
gathering
the
crummes
from
a
Table
so
excessively
furnished
as
was
that
of
the
Pope
;
and
so
the
consent
of
the
Emperour
began
by
little
&
little
to
be
neglected
,
but
principally
then
when
the
Emperours
were
far
distant
,
and
taken
up
in
other
places
with
warres
and
troubles
,
and
had
neither
meanes
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
Emperour
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
liberalitie
of
many
Princes
,
the
whole
power
of
the
Election
of
the
Pope
came
to
the
Cardinalls
,
who
in
the
beginning
were
the
chiefest
and
richest
among
the
Clergy
of
the
Citie
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
Citie
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
worke
,
there
is
no
indirect
means
left
unassayed
,
no
symony
that
is
not
committed
.
The
Pope
being
dead
,
all
is
in
disorder
and
confusion
in
the
Citie
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
sixteene
or
seventeene
dayes
allotted
to
the
Cardinalls
,
to
conveene
and
enter
into
the
Conclave
,
which
is
a
place
furnished
with
Chambers
and
little
roomes
,
fitted
for
the
Election
.
Those
who
pretend
to
be
Pope
,
make
commonly
many
faire
promises
to
obtaine
the
voices
of
the
Electors
;
to
some
they
promise
their
Pallaces
,
to
others
,
Offices
and
Benefices
;
to
some
the
advancement
of
their
kindred
:
in
a
word
,
all
they
can
imagine
profitable
to
themselves
.
The
Cardinalls
Nephewes
of
the
defunct
Popes
,
as
the
richest
and
most
potent
of
the
Romish
Church
,
being
inriched
and
made
great
by
the
favour
and
power
of
their
Unkles
,
have
each
of
them
their
factions
and
Caballs
apart
,
composed
of
those
who
are
ingaged
to
them
,
by
benefits
and
curtesies
received
and
pretended
,
or
in
favour
of
the
Cardinalls
cap
,
or
some
other
gratifications
,
given
them
by
the
Popes
their
Unkles
,
not
speaking
of
their
alliances
and
other
considerations
of
neernesse
they
have
among
them
.
After
that
,
is
the
faction
of
Princes
,
of
the
Emperour
,
the
King
of
France
,
Spaine
,
and
Poland
,
of
the
Princes
and
Reipublicks
of
Italy
,
who
by
their
Embassadours
and
Pentioners
,
labour
all
of
them
to
have
a
Pope
that
favoureth
the
greatnesse
of
their
estates
.
Last
of
all
,
is
the
Faction
which
they
call
of
spiritualls
,
which
are
they
that
endeavour
to
choose
for
Pope
,
him
whom
according
to
their
conscience
they
thinke
most
proper
and
fit
,
and
whom
they
beleeve
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
chaire
of
the
Bishop
of
Rome
of
fifty-three
Cardinalls
,
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
publikely
to
be
seen
in
the
Booke
of
the
Empires
and
States
of
the
world
,
saith
that
there
were
but
three
in
all
of
the
spirituall
faction
,
which
aymed
onely
at
the
Election
of
the
best
,
without
considering
the
Intrest
of
France
or
Spaine
,
or
any
particular
benefit
or
utilitie
.
And
also
after
the
same
or
a
worse
manner
,
have
all
the
modern
Elections
been
which
I
have
read
;
as
yee
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
spirituall
men
,
who
ayme
onely
to
choose
the
best
and
most
proper
,
is
questionlesse
ever
the
least
and
weakest
;
and
as
the
worldly
factions
are
ever
the
greatest
and
strongest
,
it
is
needlesse
to
aske
what
doth
ordinarily
follow
;
and
it
is
a
marvell
,
if
a
good
and
impartiall
and
not
factious
be
chosen
for
Pope
;
I
speak
even
according
to
the
beliefe
of
the
Romish
Church
.
They
speak
indeed
a
little
of
the
holy
Spirit
,
and
invoke
his
assistance
,
but
that
is
onely
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
moneths
,
yeares
,
yea
,
ten
,
twenty
,
thirty
,
or
forty
yeares
,
they
cannot
nor
will
not
agree
;
and
some
of
them
make
one
Pope
,
others
another
;
this
Pope
creating
his
Cardinalls
and
Bishops
,
and
the
other
his
;
with
what
disorder
and
scandall
to
all
Christians
,
I
leave
you
to
judge
;
the
Earth
oftentimes
bleeding
at
their
execrations
.
And
I
may
truely
say
that
almost
all
the
Popes
are
created
by
symony
;
for
all
the
Princes
well
knowing
by
many
experiences
that
the
Election
of
the
Popes
is
seldome
according
to
the
lawes
of
conscience
,
but
by
corruption
and
favour
;
they
are
obliged
to
entertaine
,
expresly
for
that
end
,
Pentioners
amongst
the
Cardinalls
,
to
whom
they
give
yearly
Pensions
,
or
some
fat
Benefices
of
their
disposition
,
and
so
buy
their
voyces
,
that
at
the
Election
they
may
have
a
Pope
of
their
faction
.
The
rich
and
powerfull
Cardinalls
,
who
are
commonly
the
Nephewes
of
the
defunct
,
practise
the
same
with
those
who
are
poore
,
labouring
to
gaine
and
possesse
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
reigne
under
the
name
of
some
other
,
whom
they
caused
to
be
elected
.
The
Cardinalls
who
pretend
to
be
Pope
,
spare
nothing
commonly
to
captivate
to
themselves
voyces
and
friends
;
and
because
oftentimes
they
be
not
very
rich
,
they
are
content
to
promise
more
than
they
have
a
minde
to
performe
,
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
symony
,
and
consequently
who
entreth
not
in
the
Sheepfold
,
not
as
a
good
Pastour
by
the
doore
,
but
as
a
ravenous
Wolfe
,
breaking
the
wall
to
feed
and
fill
himselfe
with
the
bloud
and
substance
of
the
Sheepe
,
and
not
to
feed
them
with
the
nourishment
and
food
of
life
.
And
because
they
use
before
the
Election
to
reade
some
Bulls
which
thunder
out
the
most
fearfull
excommunications
and
anathema's
is
possible
against
all
those
who
proceed
to
this
election
by
direct
or
indirect
symony
,
or
any
other
crooked
or
unlawfull
courses
,
declaring
them
unfit
and
uncapable
of
any
Ecclesiasticall
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
voide
,
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
neverthelesse
,
they
often
continue
so
,
many
years
;
but
as
they
imagine
themselves
to
have
all
power
to
binde
&
loose
on
earth
,
so
doe
they
quickly
loose
themselves
from
all
those
Anathema's
being
once
Popes
,
extending
the
same
favour
to
all
those
who
have
assisted
them
in
that
mystery
of
iniquitie
.
By
such
corrupt
and
diabolicall
election
it
hath
come
to
passe
,
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
horrour
:
it
is
not
my
intention
here
to
set
down
the
abhominations
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
beleeve
them
being
written
by
my
hand
.
But
let
those
who
will
,
read
there
the
life
of
Vrbanus
the
seventh
who
for
a
light
suspition
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
crueltie
for
a
Church-man
!
Let
them
see
the
life
of
Alexander
the
sixth
,
sometimes
called
Borgia
,
a
native
of
Spaine
,
who
gave
the
Indies
to
the
King
of
Spaine
,
where
he
had
nothing
himself
,
and
gratified
him
●●●ther
with
the
brave
title
of
Catholick
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
Murtherer
of
his
own
eldest
brother
to
get
his
estate
,
he
had
resolved
to
poyson
all
the
richest
Cardinals
of
his
Court
at
one
time
,
at
a
feast
he
had
prepared
for
them
in
the
Countrey
,
thereby
to
inrich
his
foresaid
bastard
with
their
spoils
;
but
that
cruell
designe
was
both
prevented
and
punished
by
God
:
for
being
thirstie
before
dinner
,
the
butler
either
ignorantly
or
by
the
just
judgement
of
God
,
taking
the
bottle
with
the
poysoned
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
beleeve
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
seldome
come
to
passe
)
neverthelesse
they
have
been
guiltie
(
some
few
excepted
)
of
the
common
crime
of
inriching
their
Nephews
,
bastards
,
and
kinsfolks
with
the
goods
of
the
Church
,
and
the
blood
and
substance
of
poore
Christians
,
so
far
as
their
power
could
extend
it self
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
Romanes
,
are
interressed
therein
.
I
Have
sufficiently
shewne
before
,
that
St.
Peter
never
had
the
Primacy
,
and
how
that
which
the
Bishop
of
Rome
pretendeth
,
being
usurped
,
is
unlawfull
,
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
primacie
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
priviledge
to
give
a
generall
Head
to
the
universall
Church
,
as
those
of
the
Romish
Church
are
forced
to
confesse
.
St.
Peter
(
say
they
)
was
Bishop
of
Rome
;
and
erected
his
chaire
at
Rome
,
therefore
he
hath
placed
and
established
the
Primacie
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
Primacie
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
controversie
died
at
Jerusalem
;
at
Jerusalem
therefore
rather
should
the
Primacie
and
first
chaire
be
:
and
seeing
Moses
who
was
principall
amongst
the
people
,
and
chief
Doctor
,
did
exercise
his
office
,
and
die
in
the
Wildernesse
;
therefore
ought
the
Israelites
also
to
make
the
seat
of
their
primacie
and
principalitie
in
the
wildernesse
.
They
must
then
of
necessitie
say
that
the
priviledge
of
primacie
was
personall
and
not
locall
,
given
to
the
person
of
St.
Peter
,
and
not
to
the
City
of
Rome
,
where
he
setled
his
last
See
;
they
having
as
yet
found
no
such
passage
in
the
holy
Scripture
,
commanding
the
primacie
to
be
annexed
to
the
Bishoprick
of
Rome
.
If
then
the
primacie
of
the
Church
was
not
bound
to
the
Bishop
of
Rome
,
what
right
have
the
Romanists
had
to
give
a
generall
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
chuse
him
whom
they
were
to
obey
;
which
never
being
done
,
sheweth
sufficiently
that
election
was
not
lawfull
,
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
adayes
,
be
surer
and
juster
.
Here
Oh
Noble
Princes
and
Prelates
of
the
Romish
Church
,
I
wish
earnestly
ye
would
onely
lift
up
your
eyes
and
consider
how
much
ye
are
interressed
in
the
election
of
the
Popes
practised
now
●dayes
.
When
it
is
a
question
to
create
a
generall
and
universall
Pastor
of
the
Church
,
I
beleeve
that
all
Princes
and
Pastors
,
yea
and
all
Christians
ought
to
be
called
to
elect
and
chuse
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
evill
of
the
Church
dependeth
;
But
this
is
not
observed
;
they
contenting
themselves
with
the
Cardinals
,
who
represent
,
say
they
,
the
Clergie
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
doore
on
the
hinges
;
for
from
the
word
Cardine
is
Cardinall
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
dignitie
is
given
for
the
greatnesse
of
their
family
,
the
most
part
of
them
being
very
rich
,
and
abounding
in
wealth
,
and
pleasures
,
who
represent
neverthelesse
(
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
neverthelesse
these
are
the
guides
and
leaders
of
the
flock
of
Christ
,
the
Counsellours
of
the
universall
Pastor
,
and
the
onely
men
can
give
a
Pastor
to
the
Church
.
But
consider
(
I
pray
you
)
what
prejudice
it
is
to
Princes
and
Kingdoms
hereby
:
the
Popes
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
countreys
;
and
I
am
full
perswaded
if
there
be
sixtie
Cardinals
,
there
are
ever
more
than
fourtie
of
them
Italians
,
and
it
may
be
three
or
foure
of
every
other
Nations
:
and
when
the
Pope
is
dead
,
there
being
but
16.
or
17.
dayes
purposely
to
conveene
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
adayes
created
,
is
ever
an
Italian
,
it
being
impossible
to
other
Cardinals
who
are
imploied
in
their
charges
or
about
their
Princes
to
be
present
in
time
,
their
number
being
even
too
small
to
contradict
or
carrie
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
priviledge
,
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
peece
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
then
is
France
,
Spaine
,
Germany
,
or
other
Kingdoms
,
greater
and
richer
,
more
powerfull
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
lawfull
,
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
equalitie
of
voice
,
as
many
and
no
more
,
of
Italy
,
than
of
France
,
or
Spaine
;
let
Italy
although
but
little
,
hold
the
place
of
a
Kingdom
,
and
have
as
many
voices
if
they
will
,
as
a
greater
and
more
powerfull
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
equalitie
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
policie
;
and
Christians
having
after
this
manner
contributed
and
consented
to
his
election
,
might
have
some
reason
to
acknowledge
him
for
superiour
,
and
obey
him
.
But
to
be
elected
as
he
is
now
adayes
;
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
marvell
that
Kings
and
Princes
who
have
so
great
power
,
and
so
wise
Counsell
neer
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
almes
of
Christians
serve
onely
to
augment
and
inrich
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
summes
of
gold
,
which
go
every
yeer
out
of
their
Dominions
to
maintain
the
dissolutenesse
and
excesse
of
the
Pope
and
his
Court
,
did
remain
within
the
countrey
,
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
authoritie
and
power
in
their
hands
look
to
it
if
they
please
.
I
speak
this
even
according
to
the
maximes
of
the
Romish
Church
and
their
worldly
policie
;
but
this
is
not
the
greatest
evil
,
nor
the
thing
I
intend
most
in
this
discourse
.
By
this
it
may
be
seen
how
the
Pope
of
Rome
abuseth
the
bountie
of
Princes
and
Christians
,
to
maintain
himself
in
his
authoritie
;
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
dutifull
obedience
,
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
neverthelesse
so
farre
as
he
can
.
Thence
cometh
it
to
passe
,
that
he
would
bring
under
his
authoritie
and
Dominions
,
Kings
and
Princes
,
and
pretendeth
them
all
to
be
subject
and
tributarie
to
his
power
,
not
onely
in
spirituall
,
but
even
in
temporall
things
,
and
that
with
that
subtiltie
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
authoritie
;
it
being
impossible
,
but
some
interest
or
pretext
of
Religion
or
spirituall
good
be
alwayes
mixed
with
it
,
over
which
the
Pope
pretendeth
direct
authoritie
,
&c.
And
therefore
it
is
a
Maxime
in
the
Romish
Schooles
,
that
he
may
depose
,
establish
,
and
excommunicate
Kings
,
interdict
their
Dominions
and
Kingdoms
,
give
all
their
estates
in
prey
to
the
first
Conquerour
,
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
shew
not
themselves
zealous
of
the
augmentation
and
conservation
of
his
greatnesse
and
authoritie
;
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
naturall
to
every
one
.
And
grounded
upon
this
maxime
,
the
Pope
hath
made
use
of
that
authoritie
upon
all
occasions
,
and
doth
it
yet
so
much
as
he
can
.
Witnesse
that
which
the
Pope
hath
lately
done
upon
the
Dukedomes
of
Ferrara
and
Vrbin
in
Italy
;
which
States
he
hath
handsomely
seized
upon
;
and
would
questionlesse
do
the
same
or
worse
with
all
other
Princes
,
if
his
power
did
equall
his
will
.
But
men
are
not
now
so
simple
as
formerly
;
and
the
Popes
Canons
fright
now
adayes
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
beleeve
there
would
be
many
Pope
Innocents
found
,
if
there
were
any
Prince
like
Frederick
Barbarosse
,
but
they
of
our
time
are
not
so
simple
.
Neverthelesse
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
greatnesse
,
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
warie
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
cozen
a
number
of
simple
Princes
,
with
whose
goods
he
being
once
enriched
,
thereafter
becometh
more
potent
and
proud
to
make
war
against
them
,
and
ruine
them
utterly
and
their
successours
;
or
else
hath
inriched
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
chear
?
and
keep
such
a
Court
?
or
so
much
inriched
his
kindred
?
did
St.
Peter
govern
his
Church
with
so
great
state
and
pompe
?
Yes
truly
with
greater
povertie
,
zeal
,
and
modesty
,
with
greater
sanctitie
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
cloke
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
girles
feet
in
their
Countrey
;
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
carrie
,
then
Princes
and
all
Christians
will
respect
them
as
St.
Peter
.
Indeed
every
one
now
seeth
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
Clergie
,
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
Christendome
:
(
But
of
this
perchance
in
another
place
.
)
At
this
time
men
are
wiser
,
and
go
no
more
in
procession
from
far
countreys
to
kisse
the
Popes
pantofle
;
and
if
any
go
for
the
present
,
it
is
more
through
curiositie
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
Popes
Court
in
the
pleasures
and
insolencies
known
to
most
men
,
to
inrich
his
Nephews
and
kinsfolks
,
and
whorle
the
Cardinals
with
a
cortage
of
fourty
or
fiftie
Coaches
;
in
a
word
,
to
maintain
the
Romish
Clergie
in
such
abominations
and
dissolutenesse
,
that
S.
Lewes
King
of
France
could
never
have
the
heart
to
see
them
;
they
surpassing
in
excesse
and
dissolutenesse
all
the
Cities
of
the
world
,
even
those
where
Christ
Jesus
and
Gods
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
beleeve
that
the
over-plus
would
do
an
infinite
of
good
to
many
poore
Christians
,
Priests
and
Prelates
also
,
both
learned
and
understanding
,
who
are
constrained
to
live
poorely
all
the
rest
of
their
daies
(
and
I
may
say
to
fast
)
that
they
may
send
excessive
Annates
to
Rome
,
to
feed
his
hounds
and
maintaine
his
excesse
.
Happy
and
wise
are
those
Kingdomes
,
and
States
,
who
have
freed
themselves
from
that
tyranny
,
and
withdrawne
their
necks
from
under
that
hard
and
unsupportable
yoake
.
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
darknesse
and
captivitie
wherein
they
lived
,
and
will
beware
to
stirre
so
much
another
time
,
for
feare
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
returne
and
come
back
to
the
ancient
collection
of
Peters
penny
.
Mens
eyes
are
too
open
now
againe
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
imployeth
spyes
and
men
disguised
,
especially
of
some
orders
;
who
goe
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
onely
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
onely
good
for
nothing
,
but
to
cheat
women
and
weak
spirits
;
the
world
hath
had
so
many
of
his
Bulls
and
pardons
,
that
they
beleeve
they
will
have
no
more
need
,
but
may
live
without
them
the
ages
to
come
;
and
wise
Princes
chose
rather
to
keepe
their
moneys
for
the
ease
of
their
subjects
and
conservation
of
their
estates
,
than
to
send
it
to
the
Pope
to
maintaine
his
Court
in
riot
,
and
inrich
his
kindred
;
the
falsenesse
of
his
doctrine
appearing
too
cleerly
now
to
be
embraced
by
judicious
and
cleer-sighted
men
.
CHAP.
XV.
How
absurd
is
,
and
how
little
ground
hath
the
pretended
infallibilitie
of
the
Bishop
of
Rome
,
and
that
it
is
not
without
cause
he
is
called
Antichrist
.
THe
Bishop
of
Rome
is
not
onely
content
to
challenge
the
primacy
and
superioritie
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
himselfe
the
same
infallibilitie
and
truth
that
God
doth
,
affirming
and
maintaining
that
he
cannot
erre
,
no
more
than
God
,
when
he
pronounceth
any
sentence
in
matter
of
faith
.
This
seemed
to
me
a
cunning
subtilty
,
if
it
were
as
easily
to
be
beleeved
as
invented
;
for
wanting
the
word
of
God
and
sufficient
Scripture
to
establish
his
primacy
and
universall
superioritie
,
he
hath
resolved
to
attribute
to
himselfe
the
infallibilitie
,
to
make
men
receive
the
Scriptures
according
to
his
explication
,
to
ground
his
authoritie
and
establish
his
doctrine
thereby
.
And
this
Article
of
infallibilitie
is
at
this
day
come
to
such
a
passe
in
the
Romish
Church
,
that
it
must
be
beleeved
as
pertaining
to
faith
,
and
necessary
to
salvation
;
it
being
forbidden
under
the
paine
of
being
holden
for
an
heretique
,
and
Anathematized
for
preaching
to
the
contrary
;
and
truely
it
is
a
doctrine
which
in
policy
ought
to
follow
that
of
the
primacy
,
for
the
accomplishing
of
a
perfect
and
absolute
authoritie
.
But
as
wee
have
shewen
this
primacy
to
be
usurped
and
invalid
,
so
doe
we
beleeve
we
have
sufficiently
nullified
all
that
followeth
upon
those
prerogatives
,
whereof
this
is
the
principall
;
Notwithstanding
,
for
the
greater
satisfaction
of
the
courteous
Reader
,
wee
shall
answer
briefly
the
principall
reasons
they
bring
to
prove
this
doctrine
.
The
first
Objection
is
drawne
out
of
a
passage
alledged
before
,
where
it
is
said
,
Thou
art
Peter
,
and
upon
this
Rocke
will
I
build
my
Church
,
and
the
gates
of
hell
shall
not
prevaile
against
it
.
This
(
say
they
)
being
understood
of
St
Peter
,
is
to
say
that
errour
and
untruth
shall
not
prevaile
against
Peter
,
nor
have
victory
over
him
;
and
that
he
shall
never
be
deceived
nor
erre
,
nor
consequently
the
Pope
,
who
tearmeth
himselfe
successour
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
)
sheweth
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
it selfe
,
shall
never
be
overcome
nor
surmounted
by
the
gates
of
hell
,
but
shall
continue
in
strength
eternally
;
and
so
it
is
in
vaine
for
the
Pope
to
ground
his
infallibilitie
upon
words
which
are
not
spoken
of
St
Peter
,
nor
consequently
of
him
,
as
is
most
manifest
,
and
as
I
have
shewed
before
.
Another
Objection
which
the
Romish
Church
thinks
stronger
and
more
expresse
is
this
,
Luk.
22.32
.
The
Lord
said
to
Simon
,
Simon
behold
Sathan
hath
sought
to
winnow
thee
as
wheat
,
but
I
have
prayed
for
thee
that
thy
faith
faile
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
faile
,
and
yet
wee
see
that
it
failed
much
,
and
that
St
Peter
did
stumble
and
erre
grossely
in
the
faith
,
having
denyed
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
thinke
,
)
wherefore
we
must
finde
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
faile
not
finally
;
that
is
to
say
,
if
peradventure
thou
succombe
and
fall
(
as
thou
wilt
)
at
least
raise
thy selfe
,
and
enter
againe
into
the
profession
of
faith
,
and
being
converted
by
a
true
repentance
,
thou
must
confirme
thy
brethren
,
and
let
this
fall
make
thee
wiser
in
time
to
come
,
and
be
a
means
to
thee
to
confirme
others
,
and
exhort
them
to
take
heed
,
least
they
slide
and
fall
as
thou
.
This
is
doubtlesse
the
true
and
lawfull
meaning
of
those
words
(
as
every
understanding
man
may
judge
)
and
not
the
explication
of
the
Romish
Church
,
which
every
reasonable
man
will
finde
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
confesse
that
the
infallibilitie
was
given
to
him
:
Will
it
therefore
follow
,
that
it
is
given
to
all
his
successours
also
?
and
that
which
was
said
to
one
person
,
and
of
one
person
,
must
be
said
to
all
his
successours
,
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
doe
they
not
apply
as
well
all
that
was
said
to
his
disgrace
?
and
so
the
Pope
must
be
called
Sathan
,
because
Christ
did
call
Peter
so
;
those
words
must
also
be
applyed
to
the
Pope
,
Thou
shalt
deny
mee
,
as
our
Saviour
spake
them
to
St
Peter
.
This
certainly
hath
too
often
falne
out
,
to
the
great
hurt
and
scandall
of
Christian
people
;
although
(
I
confesse
)
that
our
Saviour
speaking
to
Peter
,
did
not
meane
it
of
those
who
should
be
thought
his
successours
.
Now
these
are
the
strongest
passages
and
arguments
,
on
which
this
pretended
infallibilitie
is
grounded
,
which
is
the
whole
foundation
and
basis
of
all
the
Romish
Doctrine
now
in
controversie
,
which
being
proved
to
be
usurped
against
reason
and
equitie
,
as
the
primacy
whereon
it
is
grounded
;
you
see
in
what
estate
of
errour
and
heresie
that
Church
is
in
,
and
how
blinde
and
deceived
they
are
that
follow
it
.
It
was
thought
formerly
strange
,
that
the
Pope
of
Rome
was
called
Antichrist
,
and
(
I
confesse
)
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
himselfe
the
infallibilitie
,
which
is
onely
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
;
Even
to
sit
as
God
in
the
Temple
of
God
,
and
exalting
himselfe
above
every
thing
that
is
called
God
;
for
truely
the
Pope
in
this
maketh
himselfe
as
God
,
appropriating
to
himselfe
infallible
truth
,
which
is
onely
proper
to
the
Godhead
,
and
is
the
Godhead
it selfe
.
Making
himselfe
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
Hoast
,
or
body
of
the
Son
of
God
,
is
onely
carried
on
horsebacke
,
causing
Christians
,
yea
,
Nobles
and
Princes
,
to
kisse
and
adore
his
feete
,
and
laying
the
holy
Scripture
at
his
feete
.
And
when
he
celebrateth
the
Masse
,
his
Chaplaines
use
a
great
deale
more
reverence
and
ceremony
about
his
person
,
than
they
doe
about
the
Altar
and
Hoast
:
with
an
infinite
number
of
other
things
,
proper
to
the
sonne
of
perdition
,
described
by
St
Paul
,
and
by
other
Scriptures
;
which
to
shunne
tediousnesse
,
I
passe
by
,
remitting
the
Reader
to
those
who
have
expresly
and
amply
written
on
this
subject
.
CHAP.
XVI
.
The
summe
and
conclusion
of
the
former
Discourse
,
concerning
the
usurped
Primacy
and
infallibilitie
of
the
Pope
.
YOu
have
seen
(
good
Reader
)
how
I
have
clearly
shewed
,
that
the
Romish
Church
which
maketh
the
primacie
and
infallibilitie
an
Article
of
faith
,
set
down
especially
in
the
Confession
of
faith
of
the
Councell
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
shewed
cleerly
enough
,
that
Christ
Jesus
had
never
intention
to
give
that
primacy
to
S.
Peter
,
as
the
Apostles
did
never
beleeve
nor
acknowledge
it
,
and
that
S.
Peter
himself
did
never
think
it
,
nor
make
use
of
it
;
and
consequently
,
that
it
is
falsly
attributed
to
the
Bishop
of
Rome
,
although
he
were
successour
to
S.
Peter
in
the
Bishoprick
of
Rome
,
(
which
is
a
great
controversie
.
)
You
have
also
seen
that
the
Bishop
of
Rome
was
never
called
nor
acknowledged
for
head
of
the
Church
,
or
universall
Pastor
,
the
first
300.
yeers
without
controversie
,
yea
for
almost
500.
yeers
(
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
shewed
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
tyrannicall
means
that
unlawfull
Authoritie
reigneth
in
the
world
,
to
the
great
prejudice
of
Princes
,
and
oppression
of
Prelates
;
and
to
the
great
scandall
and
hurt
of
all
poore
and
simple
Christians
.
Lift
up
therefore
the
eyes
of
your
understandings
,
and
conclude
with
me
,
that
this
power
being
usurped
,
is
unlawfull
and
void
,
(
as
it
appeareth
)
is
in
vain
,
and
without
reason
said
to
be
the
rule
of
faith
,
that
it
appropriateth
to
it self
the
infallible
explication
of
the
holy
Scripture
,
and
the
priviledge
to
declare
the
Articles
of
faith
.
It
is
in
vain
then
that
it
sendeth
us
to
its
Synods
and
Councels
,
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
unlawfull
authoritie
,
have
neither
force
nor
vertue
,
neither
can
they
oblige
any
Christians
.
All
the
Canons
and
Constitutions
therefore
established
and
confirmed
by
the
Popes
of
Rome
and
their
Councels
,
are
of
no
force
nor
strength
;
neither
can
they
oblige
any
man
.
Therefore
all
the
Excommunications
and
Anathema's
,
all
the
commandments
and
prohibitions
issuing
and
coming
from
such
an
Authority
,
which
are
numberlesse
,
ought
to
be
rejected
and
set
at
naught
,
(
if
they
have
no
other
authoritie
from
the
Word
of
God
)
as
void
and
unlawfull
,
and
cruell
burthens
laid
on
mens
shoulders
to
hold
them
in
slaverie
,
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
easie
,
Loose
the
chains
from
off
thy
necke
,
poore
slave
,
and
captive
daughter
of
Sion
,
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
eares
of
their
trusty
friends
;
I
know
assuredly
(
as
having
heard
it
from
their
mouthes
)
that
they
are
of
the
opinion
of
the
ancient
Bishops
,
that
the
Apostles
were
equals
according
to
the
testimonie
of
the
Scriptures
,
and
that
the
Bishop
of
Rome
is
no
more
than
their
equall
,
their
fellow
Bishop
and
brother
;
not
their
superiour
,
although
one
of
the
greatest
amongst
them
,
because
of
the
greatnesse
of
the
City
of
Rome
where
he
resideth
,
as
they
of
the
first
ages
did
esteeme
:
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
Emperour
,
maintained
by
force
during
the
weaknesse
and
calamities
of
the
Emperours
,
and
the
dissention
and
division
of
States
,
and
yet
tontinue
at
this
present
by
unlawfull
policies
and
courses
,
under
the
bountie
of
soveraigne
Monarchs
who
suffer
it
.
All
the
learnedst
and
most
judicious
of
the
Romish
Church
see
and
deplore
this
miserie
and
tyranny
;
but
to
open
their
mouth
aloud
and
in
publique
,
is
a
thing
which
none
dare
attempt
under
the
Popes
authoritie
;
for
besides
the
excommunications
and
Anathema's
which
will
not
be
wanting
to
terrifie
the
simpler
,
besides
the
prisons
and
other
corporall
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
possesse
,
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
temporall
respects
,
are
forced
to
keep
silence
,
and
yeeld
as
dumbe
dogs
which
dare
not
barke
,
Would
to
God
Princes
would
once
rellish
this
important
truth
,
which
a
great
many
of
their
ablest
Subjects
do
acknowledge
,
and
open
their
eyes
to
see
the
captivitie
under
which
they
go
about
to
oppresse
their
authoritie
;
God
of
heaven
make
them
see
their
servitude
,
and
give
them
resolution
to
deliver
themselves
and
their
Subjects
from
under
that
strange
and
cruell
yoke
.
I
am
perswaded
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
baptisme
,
one
God
;
for
the
holy
Scriptures
entring
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
darknesse
of
error
would
quickly
be
dissipated
by
the
approach
of
the
light
.
But
from
this
incompetent
Judge
doth
proceed
all
the
miserie
of
the
Church
,
and
because
that
point
is
the
most
important
of
all
others
in
controversie
,
I
have
stayed
longest
upon
it
,
and
laboured
to
deduce
and
cleer
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
cleered
,
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
unlawfull
,
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
shewed
in
the
holy
Scriptures
must
be
banished
out
of
our
beleef
:
and
because
they
of
the
Romish
Church
confesse
,
that
in
many
points
they
have
no
Scripture
nor
ground
,
it
is
by
consequence
to
avow
and
confesse
the
nullitie
thereof
;
neither
need
we
any
other
form
of
processe
to
condemne
them
of
untruth
,
so
that
which
I
shall
write
hereafter
shall
onely
be
for
the
greater
satisfaction
of
the
Reader
,
and
to
open
the
eyes
of
many
simple
souls
who
see
not
their
blindnesse
and
darknesse
.
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
onely
,
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
questionlesse
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
c●nfession
and
profession
of
faith
ordered
by
the
Bull
of
Pope
Pius
the
fourth
,
according
to
the
Councell
of
Trent
,
saith
expresly
,
we
must
honour
and
invoke
the
Saints
:
I
have
searched
and
examined
this
point
by
the
holy
Scriptures
.
I
confesse
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
beleeve
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
,
(
Moreover
I
will
endeavour
that
you
may
be
able
after
my
decease
to
have
those
things
alwayes
in
remembrance
.
)
Thereby
(
say
they
)
Peter
promiseth
the
faithfull
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
,
And
although
we
should
confesse
,
that
by
this
passage
is
proved
that
St.
Peter
and
the
other
Saints
pray
in
Paradise
for
the
faithfull
,
it
will
not
thence
follow
that
they
hear
us
,
and
that
we
must
call
upon
them
,
nor
can
they
produce
any
proofe
out
of
Scripture
.
The
Jesuite
Cotton
also
in
his
first
book
of
his
Institution
in
the
Chapter
of
the
Invocation
of
Saints
,
saith
,
(
I
beleeve
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
appeare
that
this
good
Father
did
not
well
know
his
belief
;
for
behold
,
his
Church
beleeveth
that
Saints
must
be
honoured
and
invocated
;
if
it
be
not
peradventure
that
he
would
put
this
glosse
upon
the
words
of
the
Councell
,
to
wit
,
that
the
obligation
is
onely
by
way
of
counsell
,
and
not
a
commandment
;
but
they
might
say
as
much
of
all
heresie
,
and
the
word
(
I
beleeve
)
sheweth
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
continuall
prayers
to
him
for
the
increase
and
prosperitie
of
the
whole
Church
and
all
the
faithful
,
(
as
some
Doctors
beleeve
:
)
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
,
sheweth
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
glasse
,
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
onely
that
which
God
will
manifest
and
reveal
unto
them
.
Now
to
beleeve
God
manifested
unto
them
all
the
prayers
that
are
directed
unto
them
,
is
a
groundlesse
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
,
neverthelesse
all
confesse
and
agree
,
that
every
thing
which
is
possible
to
God
cometh
not
therefore
to
passe
,
nor
ought
we
beleeve
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
marvell
how
it
can
enter
into
the
spirit
of
a
reasonable
man
.
For
they
confesse
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
heare
thee
,
that
is
,
to
make
God
Mediatour
towards
the
Saints
,
before
the
Saints
be
Mediatours
towards
God
.
Furthermore
,
the
Saints
have
not
an
infinite
knowledge
and
vertue
,
and
as
they
know
not
all
things
,
so
doe
they
not
know
them
all
at
one
time
,
and
are
not
as
God
,
who
provideth
for
the
generall
government
of
the
world
,
and
all
particular
things
therein
,
without
any
trouble
or
disturbance
;
for
the
infinitenesse
of
his
divine
essence
giveth
him
that
power
;
but
the
Saints
are
not
so
;
for
although
their
power
be
great
,
yet
it
hath
its
owne
bounds
;
nor
I
cannot
conceive
how
a
Saint
at
the
same
instant
can
heare
all
the
prayers
made
to
him
here
on
earth
,
nor
how
he
can
provide
for
all
,
as
they
make
the
simpler
beleeve
.
For
let
us
suppose
(
if
yee
will
)
that
it
is
Saterday
,
which
day
the
Romanists
dedicate
especially
to
the
blessed
Virgin
,
Mother
of
God
;
or
one
of
her
great
holy
dayes
among
them
;
as
of
her
Nativitie
,
her
Assumption
,
or
any
other
,
from
the
dawning
of
the
day
to
mid-day
,
there
are
a
million
of
millions
of
Masses
said
every
moment
in
those
places
where
Popish
Religion
is
planted
,
and
a
numberlesse
number
of
prayers
at
one
and
the
same
instant
are
directed
to
the
blessed
Virgin
,
every
particular
person
imagining
shee
heareth
them
perfectly
,
and
indeavouring
to
make
his
wants
knowne
to
her
,
to
the
end
he
may
be
relieved
;
or
suppose
shee
knoweth
them
already
,
and
that
they
onely
labour
to
pray
to
her
and
aske
her
helpe
and
reliefe
;
they
will
be
forced
to
confesse
that
the
prayers
and
necessities
of
every
particular
person
goe
first
to
God
,
who
alone
knoweth
the
hearts
,
and
then
from
God
to
the
Virgin
,
and
from
her
againe
to
God
;
last
of
all
they
returne
from
God
to
the
Virgin
,
that
shee
may
give
order
and
make
them
feele
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
Citie
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
Kingdome
,
even
of
many
Kingdomes
,
where
a
numberlesse
number
of
people
pray
to
the
blessed
Virgin
at
the
same
instant
,
shee
must
have
at
one
time
an
infinite
multitude
of
businesses
to
heare
,
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
,
shee
returning
an
infinite
number
at
the
same
time
to
God
;
and
in
the
meane
time
,
while
shee
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
onely
a
finite
creature
,
is
not
able
to
thinke
and
advise
upon
so
many
affaires
together
at
one
time
no
more
than
we
;
but
needeth
some
time
and
succession
to
know
&
provide
for
all
,
though
we
confesse
,
that
a
separated
soule
may
know
sooner
than
united
to
the
body
,
and
that
shee
know
by
a
single
apprehension
and
not
by
discourse
;
but
being
finite
,
her
power
of
knowing
is
finite
,
and
shee
cannot
know
all
together
,
nor
thinke
upon
all
at
once
,
being
ever
in
state
of
glory
.
And
let
us
but
grant
the
least
time
to
every
businesse
,
we
would
quickly
be
far
from
our
intent
;
for
there
being
some
dayes
millions
of
millions
of
affaires
and
prayers
directed
to
her
through
the
world
,
shee
cannot
imploy
the
smallest
time
imaginable
in
every
businesse
,
but
shee
must
be
more
than
a
yeare
to
thinke
and
looke
upon
all
the
affaires
which
are
directed
to
her
in
one
day
,
nay
in
one
houre
,
nay
in
a
quarter
of
an
houre
.
And
because
it
falleth
out
often
in
a
yeare
,
we
must
of
necessitie
fall
into
an
inexplicable
labyrinth
to
every
tongue
,
inconceivable
to
every
understanding
,
and
impossible
to
every
creature
,
how
perfect
soever
shee
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
addresse
our selves
to
Saints
?
seeing
we
have
our
Lord
Jesus
Christ
,
who
is
the
true
Mediatour
,
the
Soveraigne
and
onely
Advocate
betwixt
us
and
his
Father
,
who
commandeth
us
to
come
and
addresse
our selves
unto
him
,
who
giveth
us
the
confidence
,
and
assureth
us
that
he
will
comfort
us
;
Come
unto
me
(
saith
he
)
all
yee
that
are
weary
and
heavie
laden
,
and
I
will
ease
you
;
He
saith
not
goe
to
Moses
,
or
to
Abraham
,
or
have
you
recourse
to
Jacob
,
but
come
to
me
all
both
poore
and
rich
,
men
and
women
,
whosoever
yee
be
,
how
great
sinners
soever
;
all
yee
that
are
weary
with
any
griefe
or
affliction
,
for
any
disease
or
any
affaires
whatsoever
,
and
I
will
comfort
you
;
and
be
assured
yee
shall
finde
consolation
.
Is
there
any
Saint
in
the
world
,
to
whom
we
have
so
great
reason
to
addresse
our selves
,
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
beleeve
,
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
heale
us
so
well
of
our
diseases
?
or
so
quickly
and
powerfully
helpe
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
our selves
so
freely
?
To
what
purpose
then
should
we
goe
and
addresse
our selves
rather
to
the
Saints
,
than
to
him
who
is
our
God
and
omnipotent
Father
,
and
who
infinitely
desireth
our
wellfare
.
It
is
easie
by
that
which
I
have
said
,
and
which
I
am
to
say
,
to
answer
the
objection
Papists
commonly
have
and
imagine
to
be
strong
,
drawne
from
the
comparison
of
Princes
and
Mediatours
,
which
men
use
to
goe
to
them
,
and
to
doe
their
businesse
the
better
;
for
it
is
not
so
in
God
;
we
goe
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
doe
us
good
;
but
this
hath
no
place
in
God
;
for
we
are
certaine
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
commandement
to
doe
it
,
nor
example
in
holy
Scripture
,
nor
any
reason
in
the
world
,
we
cannot
doe
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
,
doe
yee
not
thinke
they
would
have
left
something
of
it
in
some
one
of
their
Epistles
?
or
St
Luke
in
the
Acts
?
which
no where
appearing
,
it
is
a
manifest
signe
Christ
Jesus
did
never
teach
it
,
and
that
it
was
never
his
will
we
should
practice
it
.
Now
if
our
Saviour
hath
not
recommended
it
,
nor
the
Apostles
taught
it
,
and
if
further
it
appeare
they
never
practised
●o
,
upon
what
reason
and
ground
ought
we
to
doe
it
?
Shall
we
thinke
our selves
wiser
than
Christ
and
his
Apostles
?
and
doth
it
not
appeare
to
be
a
humane
invention
and
addition
to
the
Word
of
God
?
which
is
cursed
from
his
mouth
,
and
threatned
with
an
Anathema
by
the
Apostle
St
Paul
.
Besides
,
if
we
interpose
Christ
,
who
is
our
true
and
soveraigne
Mediatour
,
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
goe
to
Saints
,
which
are
nothing
in
comparison
of
him
.
And
there
is
no
man
who
would
not
confesse
,
but
it
is
better
to
pray
to
God
and
to
Jesus
Christ
,
than
to
the
Saints
,
and
addresse
our selves
to
him
rather
than
to
them
;
because
wee
have
a
commandement
for
the
one
and
not
for
the
other
.
Seeing
then
it
is
better
to
addresse
our selves
to
God
than
to
the
Saints
,
we
having
no
commandement
nor
counsell
in
the
holy
Scripture
,
nor
any
example
in
the
lives
of
the
Apostles
,
who
were
better
Christians
than
wee
,
and
who
had
a
greater
inclination
and
affection
than
wee
to
honour
the
Saints
;
with
what
reason
should
wee
doe
it
?
We
ought
therefore
to
reject
this
as
a
humane
invention
,
and
a
superstition
invented
by
the
Romish
Church
,
and
which
is
threatned
with
Anathema
.
CHAP.
XVIII
.
That
Profit
temporall
is
the
cause
of
the
Invocation
of
Saints
and
Images
in
the
Romish
Church
.
AS
it
is
manifest
that
the
Romish
Church
is
wholy
builded
upon
utilitie
and
profit
,
so
is
game
and
lucre
the
principall
cause
of
the
article
of
the
invocation
of
Saints
and
images
;
for
when
the
Clergie
did
perceive
that
the
people
(
commonly
inclined
to
superstition
)
using
to
passe
many
nights
at
the
Sepulchres
and
Tombes
of
the
Martyrs
in
fasting
and
prayers
,
praysing
and
blessing
God
for
their
constancy
,
did
begin
to
pray
to
them
upon
the
assurance
of
their
felicitie
,
and
hope
that
their
soules
being
immortall
might
heare
them
,
and
have
credit
enough
with
God
to
helps
them
,
and
charitie
sufficient
to
imploy
themselves
for
them
;
they
did
not
reprove
them
for
this
superstition
,
but
were
glad
to
finde
out
these
means
,
and
use
the
occasion
to
draw
profit
therefrom
.
Thence
came
to
passe
,
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
Tombes
and
Sepulchres
where
their
bodies
did
rest
,
might
come
see
and
pray
to
them
represented
in
their
Churches
;
and
so
comming
to
make
their
prayers
,
might
leave
some
offering
,
imagining
well
they
would
not
returne
without
shewing
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
seene
in
some
Churches
where
for
want
of
place
to
erect
all
their
Images
in
Bosse
,
their
Pictures
were
confusedly
drawne
one
by
another
;
as
the
15000
Virgins
are
,
shewing
onely
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
onely
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
,
professe
themselves
chiefly
affected
and
devoted
to
those
Saints
;
and
to
combate
and
live
under
their
assistance
and
protection
;
these
congregations
and
fraternities
being
often
erected
in
emulation
one
of
another
,
and
alwayes
to
the
utilitie
of
the
Clergie
,
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
auncient
Martyrs
,
whom
they
had
in
great
veneration
and
esteeme
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
Patriarchs
of
the
old
Testament
,
as
Abraham
,
Isaac
,
Jacob
,
Job
and
David
,
whose
faith
and
vertue
are
recommended
by
the
holy
Scriptures
,
which
giveth
us
a
most
sure
testimony
of
their
beatitude
and
sanctitie
;
and
of
whom
Christ
and
his
Apostles
have
spoken
so
much
good
;
have
never
had
the
happinesse
(
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
,
canonized
by
the
Pope
alone
,
without
any
other
certaine
revelation
and
testimony
of
the
Word
of
God
;
and
to
them
doe
they
pray
,
and
honour
them
more
than
all
the
Apostles
of
Christ
Jesus
together
,
and
all
the
Patriarchs
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
canonized
by
the
Pope
.
But
I
would
willingly
demand
how
the
Pope
can
assure
us
of
the
felicitie
of
another
,
being
not
certaine
of
his
owne
?
and
some
Pope
is
said
to
have
canonized
Saints
,
whom
they
of
the
Romish
Church
thinke
damned
for
his
execrable
life
and
death
;
and
he
may
have
canonized
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
sanctitie
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
fraternitie
or
congregation
in
honour
of
them
.
But
all
the
devotion
a
la
mode
is
onely
towards
some
Saints
of
a
new
stamp
,
&
the
virgin
Mary
,
who
alone
hath
more
Masses
,
prayers
,
Chappels
,
and
fraternities
erected
in
her
honour
,
than
all
the
persons
of
the
most
holy
Trinitie
have
together
;
and
for
one
Masse
,
one
Congregation
or
prayer
to
the
holy
Trinitie
,
there
are
an
hundred
to
the
Virgin
Mary
;
to
whom
they
pray
oftner
without
all
comparison
than
to
God
,
giving
her
more
honour
than
God
;
which
certainly
is
a
great
offence
,
not
onely
to
God
;
but
also
to
her
,
who
questionlesse
abhorreth
and
detesteth
all
those
honours
which
shee
knoweth
to
be
due
not
to
her
but
to
her
God
;
shee
having
no
other
honour
nor
consolation
,
than
to
see
her
God
and
Son
honoured
,
And
neverthelesse
,
it
is
the
trade
and
custome
of
the
Romish
Church
,
never
almost
to
pray
to
God
,
but
to
the
Virgin
Mary
;
to
make
no
more
vowes
to
God
,
but
to
the
Virgin
,
and
the
Pater-noster
,
which
is
the
prayer
the
Son
of
God
taught
us
to
pray
when
wee
are
to
pray
,
is
little
in
use
for
the
present
;
but
onely
prayers
to
the
Virgin
,
and
to
Saints
;
and
on
the
beads
,
for
one
Pater-noster
,
there
be
alwayes
ten
Avemaria's
;
and
when
the
Bell
touleth
in
the
morning
,
at
noone
,
or
at
night
,
there
is
no
prayer
said
to
God
,
but
to
the
virgin
Mary
;
and
the
Preachers
at
their
Sermons
say
never
the
Pater-noster
,
but
the
Ave
maria
,
and
the
sancta
;
and
he
who
in
place
of
Ave
maria
should
say
the
Pater-noster
,
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
errour
,
superstition
and
Idolatry
?
and
to
give
greater
honour
and
glory
to
the
Saints
than
to
God
?
to
the
creatures
,
than
to
the
creatour
?
and
have
the
virgin
Mary
and
the
Saints
in
greater
estimation
than
our
Lord
Jesus
himselfe
,
our
perfect
Mediatour
,
Advocate
,
and
Intercessour
,
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
owne
mouth
against
that
in
St
Mat.
15.3
.
and
in
an
number
of
other
places
.
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
thinke
to
exempt
themselves
from
Idolatry
;
or
if
they
were
content
to
keepe
their
pictures
in
their
houses
,
as
they
doe
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
onely
drawne
on
Tables
,
they
make
not
so
much
account
of
them
;
but
if
they
be
in
Bosse
,
and
well
made
,
they
speake
to
them
,
as
if
they
were
alive
,
and
carry
themselves
altogether
towards
them
,
as
did
the
Idolaters
towards
their
Idolls
.
See
what
is
said
in
the
Booke
of
Wisdome
,
which
is
holden
to
be
Canonicall
among
them
,
and
judge
you
if
all
doth
not
agree
to
the
most
part
of
people
in
that
Church
.
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
helpe
it selfe
;
for
it
is
an
Image
,
and
hath
need
of
helpe
;
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
weake
;
for
life
prayeth
to
that
which
is
dead
;
for
ayde
humbly
beseecheth
that
which
hath
least
means
to
helpe
;
and
for
a
good
journey
he
asketh
of
that
which
cannot
set
a
foot
forward
;
and
for
gaining
and
getting
and
or
good
successe
at
his
hands
,
asketh
abilitie
to
doe
of
him
that
is
most
unable
to
doe
any
thing
.
Againe
,
in
preparing
himselfe
to
saile
,
and
about
to
passe
through
the
raging
waves
,
calleth
upon
a
piece
of
wood
,
more
rotten
than
the
vessell
that
carrieth
him
;
for
verily
desire
of
gaine
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
condemne
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
authorise
them
by
their
doctrines
,
and
sollicite
the
people
thereunto
,
the
causers
and
protectors
of
Idolatry
?
But
as
the
Booke
of
Wisdome
saith
in
that
place
;
The
desire
of
game
hath
devised
that
;
for
it
especially
hath
been
the
onely
covetousnesse
of
Priests
and
Clergie
to
gaine
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
Clergie
;
and
I
know
some
worth
above
ten
thousand
Crownes
yearely
to
their
Priests
;
and
therefore
we
need
not
marvell
that
the
Romish
Clergie
,
so
carefully
maintaine
the
doctrine
of
invocation
of
Saints
and
Images
.
For
as
the
people
goe
but
seldome
to
God
but
by
the
Saints
,
so
doe
they
but
seldome
goe
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
paines
,
they
having
no
need
,
they
neverthelesse
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
flea
the
poore
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
rendring
to
them
the
honour
that
is
due
to
God
,
neverthelesse
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
artificiall
superstitions
,
and
the
Idolatries
practised
by
the
ignorant
with
vitious
simplicities
,
and
invented
of
purpose
by
the
Priests
to
snatch
mens
money
;
those
who
were
the
more
interressed
,
rose
up
against
him
incontinent
,
and
prevailed
so
far
by
their
practises
with
the
greatest
,
that
he
was
forbidden
to
preach
and
write
,
and
hath
been
disgraced
and
banished
these
many
yeers
;
although
he
was
esteemed
for
that
of
the
most
judicious
,
and
even
of
them
who
did
solicite
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
authorise
their
invocation
of
Saints
,
is
an
infinite
multitude
of
Miracles
,
which
they
say
were
done
by
the
Saints
at
the
prayers
of
the
faithfull
;
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
naturall
to
our
spirits
to
be
delighted
with
things
which
are
not
common
:
thence
cometh
it
to
passe
,
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
passe
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
Jesuite
,
hath
been
extracted
out
of
the
ancient
Legends
and
lives
of
the
Saints
;
in
which
the
most
judicious
of
the
Romish
Church
(
as
the
Cardinall
Baronius
,
and
others
)
acknowledge
so
many
absurdities
and
lies
,
that
they
are
ashamed
to
hold
them
for
authentique
;
such
is
the
Tripartite
History
,
Metaphrastus
,
Nicephorus
,
The
life
of
the
ancient
Fathers
and
Hermites
,
attributed
to
St.
Jerome
,
who
never
dreamed
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
beleeved
;
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
pickt
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
passe
and
been
done
,
are
not
therefore
come
to
passe
;
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
moderne
,
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
write
those
things
which
indeed
they
have
never
seen
,
but
read
or
learned
from
their
predecessours
,
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
write
them
often
under
the
name
of
some
dead
Saint
,
or
some
grave
Author
who
had
been
famous
;
and
the
simpler
(
which
make
profession
to
beleeve
all
that
is
moulded
or
printed
,
especially
being
dazled
with
the
name
of
so
many
Authors
,
(
whereof
some
were
accounted
Saints
)
receive
that
as
Gospel
,
firmly
beleeving
the
same
;
but
not
the
more
judicious
and
wiser
amongst
them
.
And
as
for
Miracles
,
I
am
not
inclined
to
incredulitie
,
but
I
am
of
so
easie
beleefe
in
that
point
as
a
Christian
ought
to
do
;
and
I
know
and
confesse
,
that
God
being
almightie
,
both
can
work
them
when
it
pleaseth
him
,
and
by
whom
it
pleaseth
him
,
both
by
sinners
and
Saints
,
by
Infidels
and
beleevers
;
and
I
know
and
confesse
,
that
many
miracles
have
been
done
by
the
saints
in
vertue
of
Gods
name
,
(
who
onely
can
work
miracles
)
and
that
they
may
be
wrought
yet
every
day
;
and
it
is
credible
they
are
wrought
in
some
place
,
(
Gods
hand
being
nothing
shortned
)
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
eares
of
the
simpler
,
I
could
never
find
any
sufficient
reason
to
move
me
to
beleeve
them
;
although
I
have
been
often
very
curious
,
diligently
to
enquire
after
the
same
with
all
possible
sinceritie
.
But
for
my
part
,
I
professe
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.
yeers
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
onely
deceits
to
beguile
the
simpler
,
and
draw
more
people
after
them
,
not
to
honour
God
or
the
Saints
with
their
prayers
,
but
to
burthen
the
Priests
and
Clergy
with
offerings
and
presents
out
of
their
purses
,
for
that
is
the
end
of
the
mysterie
.
I
will
onely
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
designe
,
to
wit
,
some
simple
women
passing
once
by
the
way
coming
to
his
Church
,
he
made
them
beleeve
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
subtiltie
)
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
spake
this
in
formall
or
obscure
and
enigmatique
tearmes
,
I
will
not
affirm
it
;
but
howsoever
he
perswaded
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
appeard
to
that
Pastour
,
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
excesse
,
that
the
Pastour
of
the
Town
,
a
man
zealous
and
jealous
of
his
charge
,
did
ordinarily
complain
in
publique
that
his
Parish
was
deserted
,
Gods
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
streame
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
lesse
than
three
yeers
,
nay
than
two
,
the
people
came
thirtie
or
fourty
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
clothe
the
Image
,
and
for
an
infinite
number
of
other
uses
which
want
not
speciall
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
,
otherwayes
he
would
be
discontented
,
and
weary
to
suffer
them
:
there
is
cunning
every
where
.
And
I
being
once
there
,
I
was
very
curious
to
enquire
of
my
friend
the
Priest
,
the
truth
of
that
Miracle
which
was
so
much
spoken
of
far
and
neer
,
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
meer
foolery
;
but
such
an
answer
was
not
for
every
one
;
he
being
wise
enough
for
his
own
profit
not
to
discover
himself
so
cleerly
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
it self
with
Gods
concurring
or
assistance
may
do
.
Neverthelesse
many
go
thither
thronging
,
as
they
do
likewise
in
a
number
of
such
places
,
on
holy
dayes
and
Sundayes
,
idle
and
working
dayes
;
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
loosing
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
Inne
for
want
of
roome
,
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
Masse
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
presse
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
yeers
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
foure
yeers
in
that
manner
,
after
which
time
a
Gentlewoman
of
qualitie
who
had
some
skill
in
Physick
,
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
sollicitation
of
his
parents
,
he
constrained
himself
to
walk
,
and
indeed
did
walk
a
little
,
and
then
did
they
cry
out
,
a
Miracle
,
beleeving
their
child
was
healed
by
a
meer
Miracle
,
which
the
honest
Gentlewoman
did
contradict
,
maintaining
that
it
was
by
her
industrie
and
remedie
:
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
Physick
,
)
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
beleeved
by
those
who
did
not
understand
the
circumstances
.
I
have
heard
speaking
,
and
had
knowledge
of
a
number
of
cures
which
the
people
did
esteeme
Miracles
,
they
being
done
beyond
the
hope
of
the
Physitians
,
and
the
appearances
of
nature
;
but
if
all
that
falleth
out
so
,
ought
to
passe
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
wayes
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
adayes
;
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
marvell
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.
Leagues
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
monies
,
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
beleeve
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
otherwayes
are
not
miracles
,
but
notwithstanding
shall
be
written
for
Miracles
by
the
posteritie
.
I
being
the
last
yeare
in
close
prison
above
eleven
moneths
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
Bookes
;
there
I
chanced
to
reader
(
amongst
others
)
a
certain
English
Authour
called
(
as
I
remember
)
Ordericus
Vitalis
a
benedictine
Monke
,
who
lived
about
St
Bernards
time
,
a
man
zealous
of
the
welfare
and
honour
of
his
order
,
and
writ
the
history
of
his
owne
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
canonized
,
especially
of
St
Bernard
,
whom
he
had
seen
and
knowne
,
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
questionlesse
have
omitted
,
if
he
had
knowne
any
;
for
it
was
his
speciall
intent
and
inclination
;
and
he
complaineth
extreamly
and
was
sorry
he
found
none
to
write
.
Neverthelesse
,
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
finde
one
onely
;
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
finde
a
great
number
.
I
have
knowne
a
great
many
(
of
religious
persons
especially
)
who
at
this
present
have
the
opinion
to
be
holy
,
and
some
of
them
to
worke
miracles
,
&
to
have
wrought
in
their
life
time
;
although
I
did
never
heare
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
scandall
,
and
in
reputation
of
godlinesse
;
but
they
were
also
said
to
have
their
owne
imperfections
,
as
others
;
and
I
have
knowne
a
multitude
of
secular
persons
,
whom
I
beleeve
to
have
been
no
lesse
holy
,
&
more
perfect
than
they
.
And
I
may
boldly
affirme
,
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
vertue
in
the
Romish
Church
,
it
is
(
beyond
all
comparison
)
more
among
the
Laicks
and
secular
persons
,
than
in
the
religious
orders
and
Cloysters
,
for
there
is
much
hypocrisie
among
them
,
and
more
exteriour
shew
and
appearance
,
to
guide
the
opinion
of
men
,
and
be
esteemed
holy
,
than
of
interiour
and
care
to
please
and
be
agreeable
to
God
,
(
God
not
blessing
those
humane
inventions
.
)
And
yet
secular
persons
do
but
seldome
possesse
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
passe
for
Saints
,
or
blessed
men
,
as
doe
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
expences
to
them
.
But
there
is
no
Saint
nor
miracle
beleeved
or
esteemed
among
the
religious
orders
,
which
bringeth
them
not
great
profit
,
and
abundance
of
Almes
;
because
they
well
know
,
that
the
more
they
are
accounted
holy
,
the
more
are
the
people
inclined
to
doe
them
good
,
in
hope
of
their
prayers
,
and
to
participate
of
their
merits
,
as
they
often
tell
them
;
and
if
there
were
no
gaine
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
paines
.
And
the
better
to
colour
their
mystery
,
they
make
Princes
and
Kings
speake
as
being
intrest
in
the
glory
of
the
Saint
.
Besides
,
this
being
not
done
without
great
charges
and
much
money
,
which
they
must
give
to
the
Popes
Commissaries
and
Officers
,
they
labour
to
ingage
them
,
that
they
may
have
the
helpe
of
their
purses
.
Thence
cometh
it
to
passe
,
that
poore
people
who
want
competent
meanes
,
or
have
not
so
easie
accesse
to
great
ones
,
as
the
religious
orders
,
may
never
pretend
to
be
adored
for
Saints
,
and
canonized
in
the
Church
of
Rome
,
whatsoever
vertue
or
perfection
they
may
have
;
but
there
be
few
of
the
moderne
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
gainfull
.
And
if
those
of
the
Romish
Church
brag
so
much
of
their
Miracles
,
which
they
say
are
so
easily
and
often
done
,
I
marvell
much
they
chase
not
the
devills
out
of
the
bodies
of
a
number
of
persons
,
who
(
as
they
say
)
are
so
long
time
afflicted
and
possessed
;
that
would
be
great
charitie
,
and
that
onely
were
capable
to
canonize
them
during
their
life
,
and
make
them
passe
for
Saints
before
the
people
,
although
it
be
easie
to
use
imposture
therein
;
there
(
they
say
)
hath
been
a
great
number
in
our
dayes
(
whether
by
Sorcery
or
otherwise
,
I
leave
that
to
others
)
where
the
Romanists
may
have
faire
occasion
,
for
the
fiction
is
easie
there
,
and
the
devill
doth
his
best
to
authorise
the
lye
.
Now
I
know
that
those
who
are
esteemed
most
holy
in
the
Romish
Church
,
have
been
sent
thither
even
by
the
Princes
command
,
and
have
tryed
all
their
faith
,
merits
,
fastings
,
austerities
,
reliques
,
blessed
beads
,
prayers
and
exorcismes
;
yet
there
is
none
can
say
,
they
have
been
delivered
by
them
.
But
I
have
seene
that
after
a
great
many
had
been
much
troubled
with
a
certaine
Wench
that
was
possessed
(
whom
I
knew
)
to
deliver
her
,
at
last
a
certaine
Monke
of
a
certain
order
,
(
whom
I
also
knew
)
bethought
himselfe
to
take
her
in
pilgrimage
of
seven
or
eight
dayes
Journey
,
to
a
certain
Church
,
where
many
demoniacks
were
said
to
have
bin
healed
in
old
times
;
but
he
returned
her
with
the
Devill
in
her
body
,
and
a
little
Monk
in
her
belly
,
which
shee
got
of
him
by
the
way
.
I
have
knowne
a
multitude
of
such
like
accidents
,
which
I
might
set
downe
,
but
I
choose
rather
to
passe
them
over
with
silence
.
Now
a
thing
which
seemed
most
miraculous
to
me
of
all
that
I
did
see
in
the
Romish
Church
,
was
certaine
companies
and
fraternities
of
people
,
who
have
not
their
name
from
any
Saint
,
but
from
charitie
,
whose
profession
is
to
bury
the
dead
,
yea
even
those
who
dye
of
the
Plague
;
and
yet
doe
they
not
contract
any
evill
themselves
,
nor
those
who
frequent
them
:
and
I
verily
beleeve
this
cannot
be
done
without
some
particular
assistance
and
preservation
from
the
bounty
of
God
,
that
blesseth
this
good
worke
.
But
the
Romish
Church
hath
no
reason
to
glorifie
and
prefer
it selfe
to
others
for
it
,
because
that
is
also
done
in
this
Kingdome
,
and
in
the
reformed
Churches
of
other
Kingdoms
,
even
with
a
better
successe
;
for
not
onely
they
who
have
care
of
the
body
,
but
I
have
even
seen
those
who
have
onely
a
care
of
their
soules
,
and
who
are
ordained
to
minister
spirituall
comfort
and
assistance
to
them
in
their
sicknesse
,
render
them
freely
that
service
,
without
catching
any
evill
or
danger
,
either
for
themselves
or
those
who
are
conversant
with
them
;
where
of
an
hundred
that
I
have
seen
imployed
in
that
Charge
in
the
Romish
Church
,
I
have
not
knowne
ten
that
escaped
,
although
they
ever
lived
sequestred
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
worke
for
me
,
not
onely
in
bringing
me
out
of
the
errour
and
abuse
wherein
I
was
,
but
also
out
of
straight
prison
,
into
which
I
was
brought
by
the
onely
perfidy
and
treason
of
my
owne
brethren
;
for
,
being
detained
there
under
five
locked
doores
,
some
of
them
halfe
a
foot
thicke
,
barred
and
boulted
strongly
,
all
the
windows
grated
after
the
same
fashion
,
and
watched
so
carefull
,
that
I
could
neither
write
nor
speake
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
dore
,
which
for
greater
securitie
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
onely
resolved
to
leave
the
errour
of
the
Romish
Church
,
after
my
example
and
perswasion
,
but
even
exposing
himselfe
to
all
danger
,
to
set
me
at
libertie
,
he
had
by
Gods
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
royall
Authoritie
)
and
to
passe
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
,
neverthelesse
,
to
escape
by
that
onely
which
was
most
convenient
and
ready
for
us
,
and
where
(
I
may
say
)
the
onely
providence
of
God
towards
us
blinded
them
,
they
should
not
mistrust
,
that
he
might
save
his
poore
servants
,
who
had
no
other
hope
but
in
his
bountie
.
And
in
this
(
doubtlesse
)
we
must
confesse
that
God
is
marveilous
in
his
wayes
,
and
that
there
is
even
no
wisdome
,
councell
,
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
dayes
of
Queen
Elizabeth
in
the
yeer
1588
,
when
the
Pope
having
shared
in
half
with
the
King
of
Spaine
,
to
make
up
that
Navie
,
which
they
tearmed
Invincible
,
to
seize
on
this
State
,
all
their
enterprises
were
brought
to
confusion
,
without
doing
an
exploit
,
and
that
more
by
storms
and
Armes
from
Heaven
,
than
by
those
of
men
;
this
should
be
called
a
Miracle
.
And
the
discoverie
of
that
damnable
Powder-plot
to
King
James
in
his
time
,
being
the
yeer
1605.
wherein
the
Enemies
of
the
truth
thought
to
destroy
all
the
glory
and
Nobles
of
this
Kingdome
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
terrour
and
confusion
,
and
were
the
occasion
of
the
utter
wine
to
a
terrible
and
espouventable
Navy
,
consisting
at
least
of
threescore
and
ten
saile
of
strong
Ships
well
armed
;
and
brought
all
their
unjust
designes
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
yeare
1641.
against
the
tranquillity
and
repose
of
those
Kingdomes
,
ought
to
be
holden
for
a
Miracle
.
And
the
agreement
so
quickly
made
betwixt
the
two
Kingdomes
of
England
and
Scotland
,
which
the
last
yeare
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
ruine
,
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
moneth
of
October
(
at
the
writing
of
this
)
in
Scotland
,
where
divers
of
the
greatest
of
the
Nobility
were
neare
to
be
massacred
,
whereby
the
Enemies
of
peace
thought
yet
againe
to
bring
this
State
into
confusion
,
if
God
by
his
ordinary
goodnesse
had
not
shewed
himselfe
at
this
time
againe
the
God
and
protectour
of
his
people
;
ought
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
puritie
of
the
Word
of
God
,
had
falne
out
in
Spaine
,
or
in
some
other
place
under
the
Popes
Jurisdiction
,
they
would
have
esteemed
them
as
great
Miracles
as
the
deliverance
of
the
Israelites
out
of
the
captivitie
of
Egypt
under
the
leading
of
Moses
,
or
Josuahs
victories
by
his
battels
,
or
Sampsons
with
the
Jaw-bone
of
an
Asse
over
the
Philistims
,
or
Davids
over
Goliah
,
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
Gods
power
doth
clearly
appeare
therein
;
and
we
must
not
beleeve
that
those
deliverances
are
fallen
out
by
accident
&
chance
,
but
confesse
that
the
bountie
of
God
would
therein
shew
the
care
and
affection
he
had
for
the
conservation
&
protection
of
this
his
poore
people
,
whom
it
seemeth
he
hath
chosen
and
held
in
these
ages
for
his
peculiar
heritage
among
all
Kingdomes
.
And
I
marvell
the
enemies
of
the
truth
and
of
this
State
,
open
not
their
eyes
to
see
those
so
marveilous
protections
,
and
that
they
have
hardned
themselves
so
often
against
the
manifest
hand
of
God
.
But
this
sufficeth
,
if
those
of
the
Romish
Church
have
no
stronger
proofes
to
maintaine
their
invocation
of
Saints
,
than
the
miracles
wherewith
their
Books
are
stuffed
,
that
will
serve
to
deceive
the
simple
;
but
men
of
understanding
wil
not
be
satisfied
with
that
;
and
I
thinke
it
is
out
of
question
better
to
addresse
our selves
to
God
through
Jesus
Christ
,
who
is
our
onely
sure
Mediator
,
as
he
commandeth
us
,
and
as
the
Apostles
have
done
themselves
and
taught
us
to
doe
;
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
wayes
,
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
kindes
.
I
Have
ever
had
those
words
of
St
Paul
in
great
estimation
,
by
which
he
forbiddeth
us
to
be
wiser
than
we
ought
;
Let
no
man
(
saith
he
)
thinke
of
himselfe
more
highly
than
he
ought
to
thinke
,
but
to
thinke
soberly
:
And
I
have
often
marveiled
that
the
Romish
Church
bragging
that
shee
accomplisheth
the
Counsells
of
Christ
,
which
shee
holdeth
for
works
of
supererogation
,
and
wherefore
shee
thinketh
God
much
obliged
to
her
,
despise
in
the
meane
time
the
commandements
of
our
Saviour
,
and
alienate
her selfe
so
far
from
his
institution
and
intention
.
For
my
part
,
I
beleeve
the
excellency
and
perfection
of
a
good
Christian
,
of
perfect
faith
and
of
the
true
Church
,
doth
consist
in
approaching
as
neere
as
may
be
to
the
intention
and
institution
of
Christ
,
and
in
indeavouring
to
do
as
he
hath
done
,
and
as
it
hath
been
his
will
to
shew
us
;
and
in
so
far
as
we
can
conforme
our selves
to
his
actions
,
especially
in
the
reception
and
administration
of
the
Sacraments
;
for
he
is
come
to
be
our
Master
,
and
being
the
infallible
Wisdome
,
he
hath
done
and
taught
us
all
was
needfull
.
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
certaine
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
Lords
Supper
,
Feria
quinta
in
coena
Domini
;
and
that
notable
Bull
,
wherein
are
excommunicated
and
delivered
to
the
power
of
the
Devill
,
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
yeare
at
Rome
on
thursday
of
the
holy
weeke
,
is
called
the
Bull
in
the
Lords
Supper
,
Bulla
in
coena
Domini
;
and
when
Christ
instituted
that
holy
Sacrament
,
it
is
certaine
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
controversie
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
eate
his
true
and
proper
body
;
for
so
should
he
have
had
his
body
within
his
body
,
his
whole
head
in
his
mouth
&
in
his
stomacke
,
and
at
one
time
been
passible
and
impassible
;
neither
is
there
any
likelihood
he
gave
it
after
that
manner
to
his
Disciples
;
for
as
it
is
said
,
It
is
the
spirit
that
quickneth
,
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
hypostaticall
union
with
the
Deitie
;
yet
the
Romane
Doctors
confesse
ingenuously
,
and
affirme
with
us
,
that
it
is
not
the
corporall
reception
,
nor
to
receive
it
corporally
,
that
quickneth
and
maketh
us
partakers
of
the
graces
of
this
holy
Sacrament
;
for
so
should
rats
and
dogs
be
capable
as
we
are
;
but
onely
the
sacramentall
and
spirituall
union
and
reception
,
which
is
by
true
faith
and
the
true
and
simple
love
of
God
,
under
the
signes
of
this
holy
Sacrament
;
and
therefore
I
marvell
they
stammer
so
much
at
this
,
seeing
they
doe
not
pretend
to
receive
more
spirituall
graces
and
benefits
therein
than
they
of
the
reformed
Churches
doe
.
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
reall
and
corporall
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
lawes
that
guide
us
,
and
to
which
we
ought
to
submit
our selves
,
and
onely
looke
to
the
will
of
God
,
his
institution
,
and
holy
Word
;
for
that
is
the
onely
measure
which
ought
to
rule
and
forme
our
faith
.
Now
it
is
most
evident
by
the
Words
and
institution
of
Christ
,
that
he
did
not
give
his
body
corporally
,
but
onely
figuratively
and
spiritually
under
the
substance
and
figure
of
bread
;
for
see
the
words
of
Matth.
26.26
.
And
Jesus
took
bread
,
blessed
it
,
and
brake
it
,
and
gave
it
to
his
Disciples
:
There
yee
see
that
which
he
tooke
was
nothing
but
bread
,
and
that
he
blessed
the
bread
,
which
he
did
take
,
and
brake
it
,
and
gave
it
;
so
it
was
but
bread
which
he
gave
,
for
that
which
he
tooke
,
and
blessed
,
and
broke
,
was
but
bread
.
But
yee
object
,
that
he
said
,
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
)
spake
according
to
the
phrase
of
that
tongue
;
now
in
that
language
,
the
word
,
signifie
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
,
signifie
or
represent
,
as
,
Gen.
40.12
.
The
three
branches
are
three
dayes
;
The
three
baskets
are
three
dayes
;
that
is
,
signifie
and
represent
three
dayes
;
and
in
the
41
Chap.
vers.
26.
The
fat
Kine
and
the
seven
full
eares
are
seven
yeares
,
and
the
seven
evill
favoured
and
leane
Kine
,
and
the
seven
blasted
eares
,
are
seven
yeares
.
It
is
cleare
then
from
these
passages
,
that
the
word
,
Est
,
even
in
the
Plurall
number
,
and
in
diverse
Tenses
,
import
so
much
as
signifie
or
represent
.
Whence
it
is
that
although
the
Greek
tongue
want
not
words
to
expresse
(
signifie
figure
or
represent
)
yet
the
Greek
new
Testament
which
often
followeth
the
Hebrew
phrase
,
hath
often
est
for
signifie
,
as
the
Apostle
Paul
,
1
Cor.
10.4
.
(
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
hornes
(
ARE
)
ten
kings
;
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
spake
as
he
could
,
and
according
to
the
forme
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
beleeve
that
to
be
his
true
body
,
because
Christ
said
,
(
This
is
my
body
.
)
I
am
the
way
,
the
truth
,
and
the
life
,
I
am
the
doore
,
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
beleeve
that
the
bread
is
the
bodie
of
Christ
,
as
that
he
is
the
way
,
or
a
doore
;
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
cleerly
in
this
than
the
others
,
(
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
sate
stil
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
prophane
and
contemners
of
God
;
and
this
adoration
would
have
been
chiefly
necessarie
at
this
first
institution
:
and
as
it
was
impossible
but
some
crums
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
crums
together
diligently
,
not
leaving
any
,
(
as
they
do
in
the
Romish
Church
;
)
for
according
to
this
opinion
,
Christ
should
be
wholly
in
everie
little
crumme
,
as
well
as
in
the
greatest
pieces
;
which
neverthelesse
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
,
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.
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
shew
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
cleer
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
straight
to
the
knowledge
of
the
truth
;
for
I
beleeve
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
wayes
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
partie
contracting
can
be
called
Testament
and
Covenant
,
the
faithfull
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
eternall
,
and
was
made
before
the
institution
of
this
mystery
.
The
Gospel
which
is
the
Testament
of
the
Son
of
God
being
alreadie
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
signifie
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
mysterie
,
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
onely
the
figure
of
his
body
and
blood
,
that
I
marvell
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
,
(
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
spake
should
onely
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
shew
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
eternall
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
alledged
on
the
contrarie
:
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
her self
to
be
esteemed
wiser
than
the
Wisedom
it self
.
Now
I
beleeve
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
neer
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
exactnesse
;
and
seeing
the
Church
of
Rome
beleeveth
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
Shepheard
,
to
wit
,
Jesus
Christ
;
and
all
controversies
should
be
quickly
decided
.
CHAP.
XXI
.
Of
the
Masse
,
and
of
Prayers
in
a
strange
Tongue
.
ONe
of
the
things
of
greatest
importance
at
this
day
in
the
Romish
Church
,
is
the
Masse
which
the
people
be
commanded
to
hear
wholly
,
on
the
Sundayes
and
holidayes
,
under
the
pain
of
eternall
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
silke
and
embroiderie
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
sence
;
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
onely
to
look
to
the
divine
intention
and
institution
,
and
seek
more
after
the
happinesse
and
salvation
of
the
soul
,
than
the
contentment
and
pleasure
of
the
sence
.
And
howsoever
the
Popish
Doctors
preach
to
the
simpler
,
that
Christ
and
his
Apostles
did
say
Masse
,
and
write
in
the
Indexes
of
their
Bibles
,
and
contents
of
Chapters
,
the
Masse
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
Masse
;
I
confesse
truly
that
Christ
and
his
Apostles
did
sing
Masse
,
and
that
the
faithfull
communicating
and
perticipating
of
the
Sacrament
after
this
manner
,
say
Masse
.
But
if
by
the
Masse
they
meane
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
armes
,
fingers
,
hands
,
and
body
,
with
so
many
crossings
upward
and
downward
,
on
the
right
hand
and
on
the
left
;
on
the
bread
,
the
wine
,
the
corporall
,
the
Altar
,
the
forehead
,
breast
,
and
mouth
of
the
Priest
,
and
where
the
Priest
communicateth
ordinarily
alone
and
almost
everie
day
,
and
the
people
(
for
a
long
time
)
onely
once
a
yeer
;
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
necessitie
be
confessed
to
be
a
humane
invention
for
the
end
which
I
shall
quickly
shew
you
,
and
no
Divine
institution
nor
Invention
.
Neither
can
they
in
reason
alledge
here
the
Apostolicall
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
Masse
,
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
conveene
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
masse
in
the
Romish
fashion
,
nor
of
any
sacrifice
without
blood
(
as
they
tearme
it
)
which
I
exhort
all
the
Romanists
diligently
to
consider
as
I
have
done
;
and
I
perswade
my self
they
will
no
more
find
it
there
,
than
I
;
Neither
will
they
find
any
where
,
that
the
bread
of
the
Supper
was
an
hoast
,
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
beleeve
no
other
thing
can
be
concluded
,
but
that
the
Romish
Church
thinketh
her self
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
bottome
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
beliefe
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
maximes
of
that
Church
.
Now
to
define
properly
,
or
describe
the
Masse
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
inrich
the
Monasteries
and
Churches
,
and
make
all
the
Monks
live
finely
,
and
whereby
the
peoples
purses
are
emptied
,
and
finally
a
Trade
that
serveth
to
condemne
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
confesse
it
;
(
if
they
will
)
for
the
taxes
and
prises
of
Masses
now
adaies
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
Masse
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
then
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
grosse
and
in
generall
termes
;
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
inrich
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
principall
meanes
to
deliver
a
soul
out
of
Purgatory
,
so
there
are
none
but
poore
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
;
And
as
it
is
a
very
profitable
profession
to
say
masse
,
so
there
is
abundance
that
embrace
it
as
a
good
Trade
,
and
sufficient
to
gain
their
living
well
;
and
they
say
no
masse
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
Masse
,
for
such
is
the
course
of
the
market
:
I
will
not
speak
of
them
who
being
but
able
to
say
one
masse
a
day
,
do
neverthelesse
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
beleeve
that
one
is
capable
,
to
satisfie
for
all
,
and
is
beyond
comparison
of
greater
worth
than
that
which
is
given
by
them
altogether
;
but
this
is
a
mysterie
which
must
not
be
revealed
to
the
people
;
for
that
is
against
their
intent
,
and
if
they
should
beleeve
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
necessitie
:
)
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
practise
of
all
.
But
that
hindreth
not
this
to
be
true
,
that
the
Masse
is
a
Trade
which
condemneth
many
Priests
as
well
in
that
respect
,
as
because
they
beleeve
they
receive
a
Sacrament
and
make
a
sacrifice
,
wherein
the
purity
of
the
conscience
is
declared
to
be
altogether
necessarie
according
to
the
Romish
doctrine
,
and
to
which
they
see
themselves
ingaged
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
puritie
of
conscience
;
and
daily
experience
sheweth
us
sufficiently
that
there
are
too
many
vices
and
defects
in
the
Romish
Clergie
,
not
to
have
this
distrust
.
And
it
is
in
this
manner
I
say
,
that
the
Masse
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
mortall
sin
,
to
hear
the
whole
Masse
,
the
Sabbaths
and
holy-dayes
,
and
not
onely
to
hear
it
,
but
to
hear
it
with
attention
and
devotion
,
without
willing
distractions
,
at
least
which
last
any
considerable
time
(
as
the
third
part
of
the
masse
,
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
fulfill
this
precept
,
and
are
not
condemned
in
hearing
the
Masse
,
they
committing
mortall
sin
for
want
of
due
attention
;
but
let
every
one
judge
himself
:
it
sufficeth
that
I
know
but
too
well
the
practises
of
the
Romish
Church
not
to
be
beleeved
in
this
point
.
And
to
speak
truly
,
it
is
a
lamentable
thing
to
see
the
Romish
Church
condemne
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
perswade
my self
all
those
who
have
not
seen
would
hardly
beleeve
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
Masse
or
often
other
wayes
,
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
uncivill
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
market-place
than
a
Church
;
and
except
a
few
who
are
therefore
esteemed
zealots
,
and
scrupulous
,
Marke
,
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
hoast
,
all
the
rest
is
spent
in
discourses
or
idle
thoughts
;
and
this
is
the
ordinary
fashion
in
most
places
both
in
the
countrey
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
my self
the
cause
of
so
great
prophanenesse
amongst
the
people
,
and
of
the
little
attention
and
respect
they
carry
to
Divine
Service
in
that
Church
;
I
beleeved
that
it
did
proceed
especially
from
the
continuall
praying
in
publique
,
in
a
strange
and
unknown
language
to
the
people
,
and
which
very
few
understand
;
for
howsoever
I
must
confesse
,
that
many
of
the
prayers
of
the
Romish
Church
are
good
,
and
all
that
they
say
is
not
evill
and
erroneous
;
Notwithstanding
they
being
said
in
Latine
,
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
tearme
them
)
and
even
ordinarily
sing
with
such
haste
and
anticipation
one
upon
another
,
that
even
they
who
know
the
Latine
,
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
onely
prayers
and
psalms
in
Latine
,
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
questionlesse
would
neither
come
to
passe
in
that
manner
,
nor
so
easily
,
if
their
private
and
publique
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
alledge
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
moe
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
dayes
was
more
rude
,
and
lesse
capable
of
mysteries
than
now
adayes
,
for
they
were
but
newly
come
out
of
Paganisme
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
Masse
,
and
there
is
no
vertue
nor
any
other
duty
so
much
recommended
at
this
day
as
a
full
and
faithfull
confession
of
all
sins
,
and
even
a
generall
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
poore
,
and
others
.
and
were
the
best
man
in
the
world
,
and
indued
with
all
the
excellent
parts
of
bounty
and
vertue
,
yet
if
ye
confesse
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
alledge
that
of
S.
James
,
(
Confesse
your
faults
one
to
another
,
and
pray
one
for
another
that
ye
may
be
healed
)
is
without
sence
or
reason
;
because
that
which
is
subjoyned
(
and
pray
one
for
another
)
sheweth
clearly
,
that
as
S.
James
recommendeth
not
prayer
onely
to
the
Priests
,
so
he
commandeth
none
to
confesse
their
faults
to
the
Priests
alone
.
For
as
he
speaketh
of
a
reciprocall
prayer
and
mutual
assistance
,
so
speaketh
he
of
a
mutuall
confession
betwixt
particulars
after
quarrels
and
offences
(
as
the
Cardinall
Caietan
confesseth
and
acknowledgeth
well
in
his
Commentary
in
this
Epistle
,
)
it
is
not
there
spoken
(
saith
he
)
of
a
sacramentall
confession
,
as
appeareth
,
because
he
saith
,
Confesse
one
to
another
.
Now
the
sacramentall
confession
is
not
made
one
to
another
,
but
to
the
Priests
onely
;
but
it
is
spoken
of
the
confessions
,
by
which
we
mutually
confesse
our selves
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
spake
of
Auricular
confession
,
for
there
is
great
difference
:
and
as
it
is
very
necessarie
to
salvation
to
confesse
all
our
sins
to
God
,
and
profitable
to
confesse
our
sins
publiquely
also
,
and
before
men
in
token
of
repentance
and
griefe
,
and
to
edifie
our
neighbours
;
so
none
can
denie
,
that
it
is
both
profitable
and
good
to
confesse
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
remedie
for
his
imperfections
,
consolation
in
his
infirmitie
,
and
counsell
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
formall
absolution
,
but
onely
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
:
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
loose
on
earth
,
should
be
loosed
in
heaven
.
It
is
clear
from
the
consideration
of
the
whole
passage
,
that
it
is
onely
understood
of
the
exteriour
power
of
excommunication
,
which
we
ought
to
acknowledge
in
the
Church
,
not
of
the
power
to
absolve
from
interiour
and
secret
sins
;
for
,
see
the
passage
,
which
I
exhort
the
Reader
diligently
to
consider
:
If
thy
brother
trespasse
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
mouthes
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
loose
on
earth
,
shall
be
loosed
in
heaven
.
Thereby
it
is
evident
,
that
Christ
meant
onely
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
loose
and
absolve
on
earth
,
restoring
and
reconciling
them
to
the
bosome
of
the
Church
,
should
be
holden
absolved
and
restored
before
God
,
and
might
partake
in
the
prayers
of
the
faithfull
.
Neverthelesse
,
many
Priests
in
the
Church
of
Rome
holding
themselves
successours
of
the
Apostles
in
that
,
beleeve
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
successours
of
the
Apostles
,
and
the
Priests
but
by
commission
,
which
they
can
amplifie
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
tearmeth
himself
Bishop
of
Bishops
,
and
attributeth
the
whole
and
absolute
power
of
the
Church
to
himself
,
clippeth
the
authoritie
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
himselfe
wherein
he
forbid
them
to
meddle
;
and
as
the
Priests
murmure
against
the
Bishops
for
that
,
so
do
the
Bishops
against
the
Pope
,
beleeving
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
onely
extend
those
words
unto
internall
and
externall
sins
,
but
perswading
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
loose
on
earth
,
shall
be
loosed
.
He
taketh
upon
him
to
loose
the
bands
of
oaths
,
loose
and
exempt
Subjects
from
the
subjection
and
fidelity
they
owe
to
their
natural
Princes
,
and
children
from
the
obedience
they
owe
to
their
fathers
and
mothers
,
when
they
become
Religious
in
any
Monasterie
;
by
the
same
authoritie
they
loose
marriage
lawfully
contracted
,
if
it
be
found
that
the
husband
and
the
wife
together
have
presented
a
child
to
be
baptized
,
or
be
allied
by
the
confirmation
;
and
so
it
seemeth
that
the
Scripture
is
onely
alledged
by
the
Papists
to
uphold
and
maintain
the
power
of
the
Pope
.
Now
what
ever
is
the
controversie
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
questionlesse
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
doubtlesse
should
have
preached
it
,
and
even
practised
it
often
amongst
them
,
confessing
one
to
another
;
For
all
the
Doctors
confesse
that
they
might
commit
,
if
not
mortall
,
yet
veniall
sins
;
and
when
they
did
declare
the
faith
to
the
faithfull
,
they
would
also
have
preached
the
sincere
confession
of
their
sins
,
and
taught
them
the
true
manner
of
the
same
;
and
even
to
make
generall
confessions
as
they
had
preached
the
practise
and
exercise
of
other
vertues
;
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
Clergie
for
the
great
temporall
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
cleerly
seen
,
I
intreat
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
,
Chrysostome
,
Athanasius
,
and
Basilius
,
who
is
esteemed
to
be
founder
of
the
orientall
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
vertue
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
questionlesse
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
usefull
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
marvell
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
practise
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
speciall
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
,
Chrysostome
,
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
publike
and
not
secret
confession
to
the
Church
for
satisfaction
and
edification
,
and
not
secret
and
Auricular
confession
to
the
Priests
for
sacramentall
Absolution
.
Remarke
also
if
yee
finde
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
dayes
;
there
yee
will
finde
no
such
things
:
and
is
it
not
a
strong
proofe
,
if
it
be
not
found
in
those
Fathers
,
that
Auricular
confession
was
not
in
use
in
those
dayes
;
for
they
being
so
godly
men
,
and
the
most
famous
of
their
ages
,
they
would
often
questionlesse
have
used
it
and
recommended
it
to
others
;
and
it
is
not
credible
they
would
have
composed
so
big
volumes
without
making
cleare
mention
in
some
place
,
nay
,
even
in
many
places
of
that
which
is
esteemed
so
necessary
a
Sacrament
,
and
of
so
great
importance
.
Furthermore
,
Yee
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
Aegypt
foure
or
five
thousand
Hermits
or
Cenobites
,
or
more
,
under
one
Superiour
&
Master
,
accustoming
themselves
to
the
singing
of
Psalmes
,
reading
and
meditation
of
the
holy
Scripture
(
for
it
was
not
as
yet
forbidden
in
those
times
)
and
to
work
with
their
owne
hands
and
bodyes
to
winne
their
livings
,
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
confesse
often
so
great
a
number
,
and
though
a
man
should
doe
no
other
thing
in
a
fortnight
,
he
were
not
able
to
confesse
two
thousand
:
And
those
Books
of
their
lives
make
no
mention
that
they
called
their
Priests
to
confesse
them
,
even
when
they
were
neere
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
Psalmes
.
And
there
were
even
many
amongst
them
,
if
that
Author
speaketh
truth
,
who
were
for
ten
or
twelve
yeares
,
or
more
,
inclosed
in
little
chambers
of
purpose
,
and
sequestred
from
all
humane
conversation
,
without
seeing
or
speaking
to
any
,
and
often
dying
alone
.
If
in
those
dayes
the
confession
had
been
holden
for
a
necessary
Sacrament
,
men
would
have
judged
that
to
be
a
diabolicall
illusion
and
deceit
,
as
they
would
now
doe
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
intreat
the
Reader
in
the
Romish
Church
,
to
consider
this
well
,
and
if
he
doubt
I
speake
not
the
truth
,
that
he
would
take
the
paines
to
see
those
Books
,
and
ruminate
the
matter
.
Now
all
that
sheweth
most
cleerly
,
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
agoe
by
the
Pope
and
the
Clergie
of
Rome
,
for
the
great
temporall
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
neverthelesse
,
is
onely
to
refuse
a
little
fish
for
a
big
one
,
and
the
gratifications
they
receive
from
their
penitents
(
especially
of
the
female
sex
)
recompence
fully
all
their
paines
,
those
who
use
that
trade
,
and
who
are
acquainted
with
their
practises
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
spirituall
of
men
,
can
but
easily
dispose
of
all
their
temporallities
,
and
the
gold
and
silver
which
is
found
with
many
confessours
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
seene
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
Clergie
,
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
doe
professe
it
,
and
know
the
worth
of
it
,
would
not
leave
it
off
for
any
thing
,
and
therefore
labour
to
maintaine
it
by
all
meanes
whatsoever
;
and
that
even
in
despite
of
the
Bishops
,
who
would
faine
hinder
the
Fryars
from
using
it
,
thinking
themselves
sufficient
and
capable
enough
alone
with
their
Priests
to
governe
their
flocks
,
without
those
auxiliary
troopes
which
the
Pope
sendeth
them
against
their
will
,
and
which
take
all
the
fat
and
flesh
of
the
flocke
,
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
owne
proper
inventions
.
I
remember
that
a
man
of
great
note
amongst
the
Clergy
,
told
me
some
while
agoe
at
London
,
that
many
of
the
Clergie
in
England
,
knowing
the
utilitie
and
profits
the
Confession
might
bring
them
,
were
sorry
that
morsell
should
have
escaped
out
of
their
hands
,
and
that
they
would
quickly
set
it
up
againe
if
it
were
in
their
power
.
I
know
not
if
he
judged
others
by
himselfe
or
not
,
neverthelesse
,
I
beleeved
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
satisfie
such
men
(
if
yet
any
such
be
,
which
God
forbid
)
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
Pastours
and
Generall
of
the
Church
,
for
,
the
confession
is
growne
at
this
day
to
such
excesse
in
the
Church
of
Rome
by
the
perswasions
and
exhortations
of
the
Preachers
,
that
as
the
Pastours
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
confesse
themselves
at
some
great
feast
,
as
at
Christmasse
,
or
Whitsontide
,
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
confesse
fiftie
in
a
morning
,
though
he
should
labour
from
five
of
the
clocke
in
the
morning
till
mid-day
without
any
intermission
;
so
that
there
must
be
above
twenty
Priests
to
confesse
a
thousand
in
a
forenoone
,
and
above
fortie
for
two
thousand
,
and
yet
all
must
be
done
post-hast
(
as
they
say
)
and
doe
no
other
thing
;
and
what
good
can
one
doe
in
so
ticklesome
a
businesse
in
such
precipitation
.
In
the
meane
time
,
who
shall
say
all
the
Masses
which
must
be
said
aloud
and
with
low
voice
,
and
who
shall
helpe
to
sing
and
say
the
divine
office
,
the
Mattins
and
other
Canonicall
offices
,
as
the
custome
is
in
the
Church
of
Rome
,
and
who
shall
preach
and
perfect
the
rest
of
the
Service
which
the
day
and
the
publique
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
mornings
worke
onely
to
waite
his
turne
,
for
to
say
two
or
three
words
in
the
Priests
eare
in
great
haste
;
and
that
often
putteth
all
the
families
to
trouble
and
discord
,
for
,
the
Mistris
is
angry
with
the
maide
for
staying
too
long
,
and
the
husband
against
his
wife
;
and
if
they
be
both
there
together
,
the
children
and
the
whole
houshold
are
in
confusion
.
Observe
also
that
there
are
few
others
but
women
that
will
waite
upon
this
wearisome
and
troublesome
devotion
,
for
,
the
men
,
(
especially
the
wiser
sort
)
not
beleeving
it
so
easily
,
and
remarking
so
many
things
which
offend
their
spirits
,
leave
the
practise
to
their
wives
,
which
being
naturally
inclined
to
prate
and
discharge
their
spleene
,
and
discover
their
secrets
,
are
glad
of
this
occasion
to
tell
all
their
businesses
,
and
often
those
of
their
neighbours
,
and
declare
their
griefe
to
a
man
whom
they
thinke
obliged
to
keep
all
secret
;
and
therefore
we
must
not
marvell
if
we
see
the
women
so
much
inclined
to
it
;
and
the
Priests
knowing
them
to
be
more
tractable
,
and
consequently
more
liberall
than
men
,
labour
to
keepe
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
confesse
that
Christ
and
his
Apostles
have
done
wisely
,
in
having
not
instituted
this
fine
mysterie
.
The
Bishops
also
themselves
and
other
Pastours
,
who
have
more
intrest
to
conserve
the
divine
service
in
their
Churches
,
and
to
have
a
care
of
the
generall
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
re-established
and
restored
to
the
primitive
order
in
the
time
of
our
Saviour
and
his
Apostles
.
I
passe
over
the
great
scandall
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
confesse
our
secrets
to
God
alone
,
according
to
his
holy
will
and
commandements
,
than
to
Priests
,
to
obey
the
precepts
of
the
Pope
;
and
I
shall
yet
shew
in
another
place
,
that
the
confession
is
a
snare
which
precipitates
many
into
hell
,
if
the
Maximes
of
the
Romish
Church
be
true
.
CHAP.
XXIII
.
Of
Purgatorie
.
THe
Church
of
Rome
,
which
hath
founded
her
new
doctrine
not
upon
the
Word
and
will
of
Christ
,
but
especially
upon
profit
and
greatnesse
,
hath
not
contented
her selfe
in
stead
of
two
Sacraments
instituted
by
our
Saviour
,
(
to
wit
,
Baptisme
and
the
Lords
Supper
)
to
adde
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
casuall
things
,
which
concerne
them
,
and
which
fall
out
every
foot
.
But
shee
hath
yet
further
bethought
her
,
to
invent
a
Purgatory
,
which
shee
saith
is
a
place
whether
the
soules
of
the
faithfull
departed
in
Gods
favour
doe
ordinarily
goe
after
their
death
,
there
to
be
burnt
and
tormented
many
yeares
,
nay
,
even
many
hundreds
and
thousand
yeares
,
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
himselfe
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
threatned
,
have
often
spoyled
themselves
and
their
successours
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
remaine
so
long
in
those
paines
;
and
if
those
who
are
alive
have
any
affections
to
their
parents
and
good
friends
which
are
dead
,
they
often
spare
nothing
to
helpe
and
relieve
them
in
this
their
necessitie
,
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
Clergie
alone
and
the
Monkes
;
and
they
tell
them
,
if
they
be
not
helped
,
they
must
satisfie
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
onely
for
the
paines
due
to
mortall
sins
,
but
also
for
the
least
veniall
sins
they
might
have
committed
in
their
life
,
of
which
every
man
hath
questionlesse
an
innumerable
number
;
and
because
as
they
say
,
ready
money
is
good
physicke
,
they
perswade
them
not
to
trust
to
their
heires
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
feare
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
Clergie
,
but
exceeding
fearfull
and
very
terrible
and
strange
,
and
deserveth
well
to
be
cleerly
grounded
on
the
Word
of
God
to
be
beleeved
.
For
to
say
that
God
hath
sent
his
Sonne
into
the
world
to
save
mankinde
,
and
whose
bloud
was
of
an
infinite
price
;
but
neverthelesse
,
hath
not
been
sufficient
to
satisfie
for
the
paines
that
a
mortall
sin
doth
merit
,
or
yet
a
veniall
,
(
that
I
may
use
the
tearme
of
the
Papists
)
or
although
it
hath
been
sufficient
enough
,
and
that
he
hath
testified
that
he
loveth
mankinde
,
more
than
doth
a
Father
or
Mother
their
children
.
Notwithstanding
,
he
will
not
apply
to
them
a
graine
of
his
satisfaction
gratis
,
but
hath
ordained
a
fearfull
fire
to
burne
them
,
and
torment
them
after
their
death
,
though
they
be
fully
reconciled
to
him
,
and
have
departed
in
his
favour
;
and
that
he
esteeme
and
call
them
his
deere
children
;
it
is
a
thing
that
ought
not
to
be
beleeved
by
any
Christian
,
nor
yet
conceived
by
any
man
.
And
is
it
possible
to
be
beleeved
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
shew
himselfe
to
those
who
shall
be
of
a
pure
and
cleane
heart
?
account
them
blessed
who
shall
dye
in
him
,
(
that
is
to
say
,
in
his
favour
?
)
that
Christ
hath
promised
to
say
(
Come
yee
blessed
of
my
Father
,
inherit
the
Kingdom
prepared
for
you
from
the
beginning
of
the
world
)
to
them
,
who
have
given
meat
and
drinke
to
him
in
his
poore
when
they
are
hungry
or
thirstie
;
and
to
them
whom
he
accounteth
his
loving
children
;
and
that
onely
to
satisfie
the
rigour
of
his
justice
,
and
without
any
hope
of
amendment
,
he
will
punish
them
after
their
death
for
many
yeares
,
with
the
same
paines
that
the
Devill
and
the
greatest
enemies
of
his
honour
and
glory
doe
suffer
,
except
onely
that
those
shall
be
tormented
for
ever
,
and
others
shall
have
sometime
an
end
,
it
may
be
after
many
hundreds
and
thousands
of
yeares
;
for
they
have
invented
yet
of
purpose
more
to
terrifie
the
people
,
certaine
Stories
,
which
say
that
for
every
small
sin
they
must
borne
(
at
least
)
seven
yeares
in
Purgatory
,
and
what
can
they
hope
for
who
have
hundreds
and
millions
,
the
frailty
of
man
being
but
too
great
?
It
is
questionlesse
to
wrong
the
great
mercy
of
God
,
and
rather
deny
his
bounty
;
it
is
to
derogate
from
the
infinite
merits
of
the
bloud
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
soules
despaire
,
and
terrifie
the
consciences
without
subject
,
onely
to
bring
profit
to
the
Clergie
;
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
cruell
and
contrary
to
the
bounty
and
mercy
of
God
,
and
merits
of
the
blond
of
Jesus
Christ
.
They
alledge
this
of
St
Paul
,
If
any
mans
worke
abide
which
he
hath
built
thereupon
,
he
shall
receive
a
reward
;
If
any
mans
worke
shall
be
burnt
he
shall
suffer
losse
,
but
he
himselfe
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
cleere
nor
easie
to
be
understood
,
but
onely
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
reade
the
whole
passage
,
will
easily
judge
that
it
must
be
understood
in
an
Allegoricall
sense
,
and
especially
the
word
fire
,
which
St
Paul
addeth
on
,
as
by
fire
,
to
shew
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
mettalls
are
purged
by
the
fire
and
the
Fornace
.
Now
there
is
no
reason
for
grounding
this
so
important
a
doctrine
(
which
is
so
strange
and
difficile
to
be
beleeved
)
on
such
a
doubtfull
foundation
;
much
lesse
on
metaphoricall
and
allegoricall
,
and
such
words
;
and
it
is
evident
from
this
passage
,
that
the
Apostle
speaketh
nothing
that
commeth
mere
to
the
doctrine
of
Purgatory
.
But
the
Apostle
speaketh
of
Pastors
and
Doctors
,
who
in
teaching
retaine
the
foundation
which
is
Christ
,
on
whom
some
build
wholsome
and
solid
doctrines
,
which
in
that
place
he
tearmeth
Gold
,
silver
,
and
precious
stones
;
others
build
light
and
vaine
doctrines
,
called
in
that
place
,
Wood
,
hay
,
and
stubble
;
and
the
Apostle
saith
,
that
those
frivolous
doctrines
being
tryed
by
the
word
of
God
,
as
mettalls
by
the
fire
,
shall
not
subsist
,
and
that
the
work
of
such
a
Preacher
shall
perish
,
and
the
tryall
shall
make
it
knowne
that
there
is
no
soliditie
;
but
as
for
the
person
of
the
Pastour
,
he
may
be
saved
because
of
the
foundation
Jesus
Christ
,
which
he
hath
holden
,
being
notwithstanding
tryed
by
the
Word
of
God
as
by
fire
.
So
you
see
that
it
is
there
spoken
of
a
tryall
,
which
is
made
in
this
life
,
and
not
after
death
;
and
also
of
a
tryall
of
the
doctrine
and
beliefe
of
Pastours
by
the
holy
Scriptures
,
and
not
of
a
torturing
of
soules
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
beleeve
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
beleeve
that
the
Apostle
hath
preached
an
Article
of
faith
to
us
therein
;
which
is
not
to
be
found
more
cleerly
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
,
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
onely
exagerate
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
seeth
not
that
this
is
too
far
distant
from
the
doctrine
of
Purgatory
,
to
ground
an
Article
of
faith
upon
it
.
You
see
neverthelesse
the
cleerest
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
probabilitie
thereof
.
But
behold
here
other
far
cleerer
and
manifest
proofs
drawn
from
the
holy
Scripture
against
Purgatory
.
Christ
said
to
the
thiefe
who
implored
his
mercy
,
and
put
his
trust
in
him
in
the
time
of
his
death
,
Thou
shalt
be
this
day
with
me
in
Paradise
:
that
is
to
say
,
thou
shalt
be
this
day
happie
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
innocencie
,
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
:
If
a
father
correct
his
children
,
it
is
for
their
amendment
,
and
not
for
his
satisfaction
;
and
can
it
be
beleeved
that
God
(
who
is
so
good
and
mercifull
)
doth
punish
his
own
with
so
cruell
fires
onely
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
satisfie
himself
.
And
in
the
Epistle
to
the
Romanes
,
8.1
.
There
is
no
condemnation
to
them
who
are
in
Christ
Jesus
.
If
no
condemnation
,
then
there
is
neither
eternall
nor
temporall
fire
:
And
our
Saviour
saith
,
He
that
heareth
my
word
,
and
beleeveth
in
him
that
sent
me
,
hath
eternall
life
,
and
shall
not
come
into
condemnation
,
but
is
passed
from
death
to
life
.
He
saith
not
,
from
death
to
Purgatory
;
but
to
life
eternall
.
You
may
see
(
as
I
suppose
)
the
negative
of
Purgatory
,
which
we
are
not
obliged
to
do
,
more
cleerly
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
Canonicall
,
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
imploy
his
Indulgences
,
and
the
prayers
of
the
Clergie
.
And
Revel.
2.10
.
Continue
faithfull
unto
the
end
,
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
yeers
?
For
if
they
be
seven
yeers
for
one
mortall
sin
(
as
they
tearme
it
)
they
must
be
very
just
who
are
there
for
fewer
than
an
hundred
yeers
;
for
there
are
but
few
which
commit
not
many
sins
in
a
yeer
,
and
some
men
above
five
hundred
;
and
if
they
die
in
the
faith
,
and
have
repented
,
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
houre
,
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
Canonicall
,
Make
not
much
weeping
for
the
dead
,
for
he
is
at
rest
.
Seven
dayes
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
dayes
?
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
,
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
,
then
all
the
merits
and
prayers
which
are
applyed
to
them
by
the
Pope
and
his
Clergie
,
and
by
men
profit
them
nothing
.
Judge
now
(
I
beseech
you
)
if
those
passages
,
and
an
infinite
number
of
the
like
which
I
might
alledge
,
are
not
cleer
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
terrour
in
the
hearts
of
the
living
,
telling
them
that
Christ
hath
not
satisfied
abundantly
nor
efficaciously
;
&
that
his
passion
hath
not
been
of
vertue
sufficient
to
save
us
,
which
is
properly
to
say
,
that
it
hath
not
had
force
and
sufficiency
enough
to
redeeme
us
,
and
satisfie
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
satisfie
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
reioyce
in
my
sufferings
for
you
,
and
fill
up
that
which
is
behind
of
the
afflictions
of
Christ
in
my
flesh
for
his
bodies
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
our selves
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
tearmes
,
yet
that
is
the
true
sence
of
their
doctrine
.
But
they
should
consider
,
that
St.
Paul
calleth
the
over-plus
of
the
afflictions
of
Christ
,
the
tribulations
and
sufferings
of
the
faithfull
,
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
indured
all
things
for
the
elects
sake
,
that
they
may
also
obtain
the
salvation
which
is
in
Christ
with
eternall
glory
:
Now
we
must
not
imagine
there
was
any
thing
wanting
to
the
passion
of
our
Saviour
,
to
satisfie
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
powerfull
;
it
is
blasphemie
to
beleeve
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
redeeme
perfectly
an
hundred
thousand
worlds
,
if
there
were
so
many
;
and
satisfie
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
wayes
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
our selves
,
or
by
the
satisfaction
of
good
men
who
apply
their
good
works
to
us
:
and
because
Church-men
did
beleeve
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
successours
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
mens
children
in
princely
pomp
and
magnificence
,
who
notwithstanding
think
little
on
the
souls
of
the
poore
founders
,
or
their
successours
,
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
Nunnes
;
and
as
for
Priests
,
there
be
many
countrey
Parishes
which
have
above
thirtie
:
Now
except
(
it
may
be
)
two
or
three
of
that
number
,
who
are
imployed
in
preaching
,
on
whom
good
revenues
were
well
bestowed
,
to
encourage
and
enable
them
in
their
imployment
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
Masse
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
annuall
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
monies
they
will
bestow
;
and
if
it
be
at
a
great
Masse
,
there
must
be
so
many
coopes
and
coopers
,
so
many
lighted
Torches
,
so
many
Bels
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
,
then
the
holy
water
sprinkled
,
upon
the
Tombe
,
&c.
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
mysterie
.
That
truly
among
its
superstition
maketh
a
great
shew
and
noise
;
and
if
the
souls
be
drawn
out
of
Purgatory
by
magnificense
,
sounding
of
bels
,
singing
,
and
ceremonies
;
none
but
the
souls
of
the
poore
will
stay
long
in
those
fires
,
and
the
rich
will
come
quickly
out
;
But
if
men
beleeve
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
beleeve
for
a
long
time
,
that
to
be
of
great
vertue
and
force
,
seeing
the
small
reverence
and
devotion
these
Priests
use
for
the
most
part
,
looking
rather
how
to
disburthen
themselves
quickly
of
that
task
,
then
to
deliver
the
soul
out
of
Purgatory
;
and
I
have
often
thought
with
my self
,
that
it
was
not
without
reason
the
Oblits
lasted
so
many
yeers
,
imagining
indeed
there
behoved
a
great
many
of
such
prayers
and
works
to
deliver
one
soul
out
of
Purgatory
,
if
they
cannot
be
delivered
abut
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
marvell
,
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
peoples
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
husbands
knowledge
,
or
even
depriving
themselves
of
bread
and
other
necessarie
things
,
not
so
much
for
making
little
boyes
recite
the
7.
Psalms
who
give
five
or
six
paire
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
priviledged
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
lesse
cost
;
and
the
profit
thereof
is
both
readier
and
frequenter
on
the
Priests
part
;
but
I
marvell
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
easie
as
the
other
to
him
(
as
he
saith
himself
,
)
and
I
marvell
wherefore
he
suffereth
them
to
burn
so
long
in
those
flames
,
seeing
he
can
retire
them
without
trouble
or
cost
,
onely
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
Monarchs
in
Europe
,
having
as
it
is
reported
at
this
present
onely
by
the
liberalitie
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
temporall
,
visible
,
and
reall
riches
,
he
hath
(
saith
he
)
others
which
he
termeth
spirituall
,
of
which
he
is
a
more
liberall
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
fancie
,
by
that
thing
which
he
calleth
Indulgences
.
For
my
particular
,
when
I
was
in
the
Romish
Church
,
especially
in
the
six
or
seven
last
yeers
,
that
I
was
the
Popes
Missionary
,
I
was
liberally
enough
provided
of
them
both
for
my self
in
particular
,
and
to
distribute
to
others
;
for
,
by
vertue
of
my
Buls
,
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
past
till
that
time
,
although
they
had
lived
fourscore
yeers
.
Moreover
,
in
saying
Masse
I
could
deliver
a
soul
out
of
Purgatory
,
perfectly
every
Monday
in
the
yeer
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
:
When
I
was
a
child
,
I
spake
as
a
child
,
I
understood
as
a
child
,
I
thought
as
a
child
;
but
when
I
became
a
man
,
I
put
away
childishnesse
.
For
I
confesse
(
to
my
confusion
now
)
that
I
was
very
superstitious
towards
those
Indulgences
,
and
did
make
use
of
them
very
often
,
as
well
for
my self
as
for
others
;
and
I
did
it
so
much
the
more
willingly
to
others
,
that
howsoever
I
took
never
any
monies
,
nor
made
ever
any
temporall
profit
of
them
;
Neverthelesse
,
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
beleeve
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
Popes
harvest
)
as
to
leavie
strong
Armies
of
Souldiers
to
defend
their
estates
and
Territories
,
and
make
warre
against
their
enemies
.
So
that
by
the
means
of
those
Indulgences
they
have
often
got
many
Millions
,
and
leavied
numberlesse
armies
of
Christians
,
which
they
sent
out
of
their
own
countreys
,
to
barbarous
and
remote
countreys
,
where
the
most
part
lost
both
their
lives
and
estates
;
and
that
which
in
the
beginning
was
onely
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
darknesse
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
wayes
for
them
.
The
onely
place
they
think
to
be
strongest
is
that
in
St.
Matth.
18.18
.
which
serveth
to
prove
all
things
,
All
that
ye
shall
bind
on
earth
,
shall
be
bound
in
heaven
,
&c.
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
Primacie
of
St.
Peter
,
without
staying
any
more
upon
it
,
to
which
places
I
remit
the
Reader
without
further
answer
to
shun
prolixitie
.
Onely
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
successours
of
the
Apostles
in
their
office
and
ministry
;
but
the
Pope
who
cannot
endure
so
many
corrivals
in
his
authoritie
,
hath
divided
this
power
betwixt
himself
,
the
Cardinals
,
and
the
Bishops
,
but
very
unequally
.
So
that
the
Bishops
may
give
Indulgences
but
for
fourty
yeers
,
the
Cardinals
for
an
hundred
,
and
he
onely
ample
and
full
ones
,
and
for
all
the
time
and
yeers
a
soul
must
be
in
Purgatory
for
its
sin
.
Notwithstanding
,
they
give
them
not
continually
full
,
but
sometime
limiteth
them
to
fourty
yeers
,
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.
sixtie
,
and
two
thousand
yeers
,
and
an
hundred
dayes
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
yeers
;
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
yeers
,
and
so
many
fourty
and
odde
dayes
;
there
wanteth
nothing
but
some
houres
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
yeers
,
fourty
dayes
,
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
profoundnesse
of
the
matter
.
Now
the
thing
that
moved
me
to
despise
them
,
and
maketh
all
men
of
understanding
in
the
Church
of
Rome
vilifie
them
,
is
,
that
nothing
of
this
is
found
taught
by
Christ
,
nor
practised
by
his
Apostles
;
and
I
marvell
much
(
if
it
was
of
divine
institution
)
they
did
not
use
it
to
the
weale
and
profit
of
poore
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
dayes
in
visiting
their
Churches
;
for
they
wanted
not
charity
for
the
good
and
prompt
happinesse
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
seldome
given
,
and
onely
for
fourty
or
few
yeers
,
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
canonization
of
some
new
Saint
,
or
some
Embassador
,
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
Countrey
that
costeth
not
much
,
whereby
he
may
oblige
his
friends
at
his
return
,
if
after
he
hath
kissed
the
Popes
pantofle
he
ask
him
some
Indulgences
;
he
will
give
him
ten
or
twenty
thousand
without
difficultie
;
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
duckats
he
would
not
be
so
liberall
:
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
yeers
old
,
and
can
often
deliver
the
souls
of
his
friends
which
are
in
Purgatory
,
and
do
them
that
courtesie
when
they
think
least
of
it
;
and
the
Gentleman
when
he
returneth
will
give
one
half
of
them
(
it
may
be
)
to
his
Mistresse
,
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
,
murtherer
,
and
a
man
given
to
all
vices
,
having
neither
God
nor
soul
,
and
who
beleeveth
neither
an
heaven
nor
hell
;
neverthelesse
(
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
loose
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
beleeved
of
all
good
Papists
who
are
the
true
children
of
the
Pope
;
But
if
it
be
difficile
to
beleeve
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
confesse
,
that
the
profession
of
the
three
Monasticall
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
onely
an
humane
invention
,
which
had
its
beginning
many
ages
after
;
and
which
by
the
industrie
and
diligence
of
the
Popes
,
who
(
for
their
particular
profit
)
did
take
them
(
almost
from
the
beginning
)
in
their
speciall
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
onely
from
the
authoritie
of
the
Pope
,
who
dispenseth
on
it
when
and
to
whom
he
will
;
which
sheweth
,
he
beleeveth
not
himself
there
is
any
divine
obligation
,
but
onely
humane
;
having
proved
sufficiently
in
the
former
Chapters
,
that
this
power
of
the
Pope
is
void
and
usurped
,
it
is
hereafter
needlesse
to
trouble
our selves
any
more
to
shew
the
nullity
and
invaliditie
of
those
professions
to
oblige
any
one
whatsoever
:
so
we
shall
content
our selves
to
shun
prolixity
with
this
foundation
which
we
have
laid
for
this
point
,
and
others
the
like
;
and
onely
say
here
,
that
as
the
Indulgences
have
served
in
former
times
the
Bishop
of
Rome
to
inroll
an
infinite
number
of
Souldiers
under
his
Ensignes
,
to
make
war
for
the
conservation
and
augmentation
of
his
revenues
and
estate
;
they
have
been
also
very
usefull
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
authoritie
in
time
of
peace
against
his
enemies
and
evill
willers
;
hath
shortly
after
furnished
and
gratified
them
with
an
infinite
number
of
Indulgences
,
priviledges
,
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
partie
.
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
;
Neverthelesse
,
they
have
been
constrained
in
the
end
,
to
avoid
jealousie
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
priviledges
,
and
made
them
common
to
all
the
orders
;
so
,
for
the
present
they
are
all
omnipotent
on
earth
in
matter
of
exemptions
,
priviledges
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
inticements
of
Indulgences
and
priviledges
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
plentifull
effects
of
this
,
are
to
be
seen
in
many
Monasteries
and
Houses
so
rickly
founded
,
in
Churches
and
Chappels
so
sumptuously
builded
,
and
enriched
,
and
in
an
innumerable
and
insupportable
multitude
of
Monks
,
and
religious
persons
which
live
there
,
and
are
entertained
in
plentie
,
although
at
the
cost
and
almost
generall
complaint
of
all
the
Provinces
republiques
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
holinesse
,
know
better
how
to
snatch
the
substance
of
the
people
;
and
because
they
are
more
prodigall
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
imploy
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
successe
.
And
for
the
great
enterprises
upon
the
rights
of
the
Clergie
,
grounded
(
say
they
)
on
their
Buls
,
there
is
at
this
day
betwixt
them
,
the
Bishops
and
Priests
,
such
a
notable
dissention
and
strange
scandall
in
the
Church
of
Rome
,
that
they
of
that
partie
are
ashamed
,
and
know
not
what
to
think
on
;
and
it
is
probable
that
ere
it
be
long
,
the
interchucks
of
those
great
and
heavie
clouds
will
make
terrible
thundrings
;
I
pray
God
the
lightnings
may
be
good
,
and
the
effects
happie
.
But
certainly
it
is
not
without
subject
,
if
the
Bishops
complain
so
much
,
to
see
,
the
Pope
of
Rome
whom
they
esteeme
but
their
equall
,
under
pretext
of
his
usurped
authority
,
send
them
fellow-helpers
in
their
Diocesses
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
Diocesse
against
their
will
,
and
confessing
in
despight
of
them
,
and
all
the
Pastors
;
and
who
by
their
Indulgences
and
Papall
priviledges
,
and
other
Monasticall
allurements
,
withdraw
their
sheep
out
of
their
Parish
and
common
fold
,
causing
schismes
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
Bishops
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
onely
a
humane
invention
which
the
Popes
have
made
use
of
,
to
maintain
their
authoritie
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
priviledges
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
authoritie
so
far
wronged
in
and
by
them
;
the
kingdom
republiques
,
and
Cities
do
no
lesse
at
this
present
,
finding
their
shoulders
loaded
,
and
their
purses
extremely
lightned
thereby
;
for
,
the
most
part
of
them
are
open
or
secret
beggars
,
who
calling
themselves
voluntarily
poore
,
are
shamelesse
,
and
beleeve
mens
whole
estate
belongs
to
them
,
and
that
every
one
is
bound
to
give
them
;
and
who
by
their
stratagems
and
importunitie
can
suck
the
very
blood
of
families
,
leaving
often
nothing
but
the
bones
for
the
poore
children
to
gnaw
;
for
if
you
chase
them
out
by
the
one
dore
,
they
will
returne
by
the
other
;
If
they
be
refused
by
word
,
they
enter
againe
by
friends
and
other
inventions
;
if
you
give
them
a
flat
deniall
,
they
calumniate
you
amongst
your
neighbours
as
an
avaritious
or
ungodly
man
;
if
yee
give
to
one
,
yee
must
give
to
twenty
,
nay
,
even
to
all
,
for
feare
of
incurring
their
disgrace
and
the
bad
effects
of
their
tongues
,
which
are
rather
beleeved
of
the
people
when
they
lie
,
than
others
when
they
speake
truth
,
and
are
Trumpets
that
sound
every
where
;
it
is
impossible
to
content
them
all
,
otherwise
men
must
have
the
riches
of
Salomon
.
Moreover
,
they
are
insatiable
;
so
that
an
honest
man
that
would
maintaine
his
family
in
any
good
fashion
and
shew
,
that
his
children
may
obtaine
better
matches
,
if
he
cannot
give
those
men
proportionably
to
that
which
they
see
appeare
outwardly
,
he
is
often
redacted
to
such
extremities
,
that
makes
him
send
a
thousand
complaints
and
sighes
unto
heaven
,
against
the
institution
and
establishment
of
those
kinde
of
men
.
It
is
impossible
to
hinder
them
when
they
have
a
minde
to
settle
themselves
in
any
Citie
or
Bishopricke
,
for
being
troopes
composed
of
a
number
both
of
quick
and
dull
spirits
,
they
finde
easily
friends
strong
and
able
enough
to
force
and
constraine
the
wills
,
even
of
Princes
;
and
if
Kings
refuse
them
,
they
set
new
inventions
and
practices
on
foote
,
to
move
and
stirre
up
Queenes
to
prosecute
their
designes
;
so
that
it
is
not
to
be
marveiled
if
they
enter
wheresoever
they
will
,
and
there
maintaine
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
,
inlarge
,
and
establish
themselves
every
where
,
to
possesse
and
governe
all
themselves
alone
,
and
when
they
are
established
,
they
move
heaven
and
earth
to
hinder
,
least
any
companions
should
come
and
live
neere
them
,
or
be
admitted
not
onely
where
they
remaine
,
but
in
all
the
Circumference
and
Sphere
of
their
activitie
.
I
know
a
certaine
Order
which
being
established
in
a
Towne
,
hath
(
to
my
knowledge
)
assayed
all
meanes
for
divers
yeares
,
to
hinder
the
Orders
of
Jesuits
,
Recolects
,
Penitents
,
Minims
,
Fathers
Oratories
,
Feuillants
,
shod
and
bare-footed
Carmelites
,
Pyramidall
Augustines
,
and
others
,
to
settle
neere
them
.
Now
if
so
much
good
commeth
from
those
Orders
(
as
they
make
the
people
beleeve
)
I
would
gladly
aske
,
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
doe
;
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
charitie
(
say
they
)
beginneth
at
home
,
or
to
speake
the
truth
,
covetousnesse
commandeth
them
as
well
as
other
passions
,
especially
vanitie
and
pride
.
I
remember
I
have
heard
many
great
Preachers
and
Doctors
,
yea
,
even
Prelates
of
especiall
learning
and
examplary
life
in
the
Romish
Church
,
apply
to
them
in
their
Sermons
the
words
spoken
by
our
Saviour
of
the
Pharisees
and
Scribes
,
Beware
of
the
Scribes
who
love
to
goe
in
long
cloathing
,
and
love
salutations
in
the
Market
places
,
and
the
chiefest
seats
in
the
Synagogues
,
and
the
uppermost
Roomes
at
feasts
,
which
devoure
widdowes
houses
,
and
for
a
pretence
make
long
prayers
,
those
shall
receive
greater
Damnation
.
And
many
among
them
did
confesse
,
the
application
was
good
enough
for
the
most
part
,
and
they
seemed
to
suffer
it
as
persecution
for
Justice
;
notwithstanding
under-hand
they
left
nothing
unassayed
whereby
to
be
revenged
and
hinder
them
to
preach
any
longer
,
for
feare
they
should
reveale
other
things
,
and
discover
more
of
their
mysteries
.
For
my
part
,
it
is
not
my
designe
here
or
desire
to
speake
any
thing
,
either
of
particular
persons
,
or
Congregations
;
although
it
may
well
be
beleeved
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
weale
and
conversion
of
soules
,
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
diverse
)
will
tax
me
of
lying
and
imposture
in
this
Discourse
,
and
give
me
occasion
to
explaine
my selfe
more
cleerly
,
and
produce
more
evident
examples
and
proofes
to
justifie
my selfe
of
this
crime
;
and
so
constraine
my
nature
and
inclination
to
doe
that
which
I
desire
not
,
and
which
questionlesse
will
be
displeasing
to
many
.
Contenting
my selfe
to
say
for
the
present
,
happy
are
the
peoples
and
Kingdomes
which
onely
strive
to
frame
their
beliefe
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
cruell
torments
and
strange
colicks
to
many
Countreys
and
Cities
;
happie
are
the
Princes
and
States
which
shut
their
gates
upon
them
,
and
stop
their
eares
upon
their
importunate
solicitations
;
and
thrice
happy
all
they
who
will
open
their
eares
to
consider
their
misery
,
and
use
wholsome
remedies
and
resolutions
to
deliver
themselves
from
that
slavish
tyranny
,
in
which
the
pollicy
of
the
Pope
and
the
Romish
Church
doth
detaine
them
.
But
I
hope
that
great
Physitian
will
take
order
ere
long
;
and
there
is
great
appearance
that
shortly
he
will
give
some
remedie
;
for
the
disease
seemeth
at
the
point
of
its
Crisis
.
CHAP.
XXVI
.
Of
Justification
.
I
Did
imagine
for
a
long
time
(
as
doe
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
shew
themselves
in
that
to
be
enemies
of
charitie
,
and
of
other
vertues
.
I
did
therefore
extreamly
condemne
them
,
and
could
in
no
wise
approve
of
their
doctrine
;
but
when
I
came
to
sound
their
beliefe
,
and
see
how
they
are
not
onely
carefull
to
practise
good
workes
and
vertues
,
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
speake
,
is
not
a
dead
faith
(
as
the
Papists
understand
it
)
but
a
lively
faith
,
accompanied
with
good
workes
,
and
fruitfull
in
vertues
.
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
dreamed
of
,
and
which
are
very
different
from
their
beliefe
.
It
is
most
certaine
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
,
whosoever
shall
beleeve
in
him
,
shall
have
eternall
life
;
it
is
not
that
which
is
defined
by
the
Romish
Church
to
be
a
simple
knowledge
or
beliefe
,
or
a
consenting
to
all
that
God
hath
revealed
to
us
;
for
,
otherwise
the
Devills
should
have
faith
and
consequently
be
saved
.
But
true
justifying
faith
is
another
thing
;
for
it
is
not
onely
a
simple
knowledge
and
beliefe
of
God
,
and
of
all
that
he
hath
revealed
,
but
it
is
further
a
firme
beliefe
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
himselfe
to
be
our
Father
and
Saviour
by
the
merits
of
Christ
.
Now
this
faith
which
worketh
by
knowledge
and
relyeth
altogether
on
the
promise
of
God
,
is
necessarily
fruitfull
in
good
workes
;
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
loue
him
,
and
make
good
workes
follow
;
thereby
also
is
true
faith
discerned
from
a
false
,
(
to
wit
)
if
it
worke
by
charitie
,
if
it
he
joyned
with
a
serious
repentance
,
and
bring
peace
of
conscience
,
if
it
be
humble
,
not
trusting
in
its
owne
merits
,
but
upon
the
promise
of
God
in
Christ
,
if
it
kindle
the
zeale
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
,
thorough
the
righteousnesse
of
Jesus
Christ
;
and
of
which
it
is
said
,
He
that
beleeveth
on
him
hath
life
eternall
;
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
downe
for
the
definition
of
faith
;
it
will
not
be
hard
to
beleeve
,
that
we
are
justified
by
faith
&
not
by
works
;
seeing
even
the
Apostle
saith
it
so
cleerly
,
that
there
is
no
truth
so
manifestly
declared
as
this
;
and
I
thinke
for
my
part
,
that
he
who
will
not
beleeve
it
,
must
be
extreamly
blinded
or
obstinate
.
Reade
(
I
pray
you
)
the
third
,
fourth
,
and
fift
Chapters
to
the
Romans
,
there
you
will
finde
how
this
doctrine
is
proved
.
He
saith
in
the
third
Chap.
vers.
27.
Where
is
boasting
then
?
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.
For
it
is
God
who
shall
justifie
the
Circumcision
by
faith
,
and
the
Vncircumcision
through
faith
.
For
what
saith
the
Scripture
;
Abraham
beleeved
God
,
and
it
was
counted
to
him
for
righteousnesse
:
And
vers.
23.
Therefore
it
was
imputed
to
him
for
righteousnesse
.
Now
it
was
not
written
for
his
sake
alone
,
but
for
us
also
to
whom
it
shall
be
imputed
,
if
wee
beleeve
in
him
that
raised
up
Jesus
our
Lord
from
the
dead
.
And
Chap.
5.1
.
Therefore
being
justified
by
faith
,
wee
have
peace
with
God
through
our
Lord
Jesus
Christ
.
And
Gal.
2
16.
Knowing
that
a
man
is
not
justified
by
the
workes
of
the
Law
,
but
by
the
faith
of
Christ
,
even
wee
have
beleeved
in
Jesus
Christ
,
that
wee
might
be
justified
by
the
faith
of
Christ
,
and
not
by
the
works
of
the
Law
;
for
by
the
worke
of
the
Law
shall
no
flesh
be
justified
.
To
doubt
,
after
all
those
so
cleare
passages
,
that
saith
doth
not
justifie
,
and
that
we
are
not
justified
by
faith
,
but
by
workes
,
is
to
be
holden
for
incredulous
and
voide
of
sence
;
for
my
part
,
after
I
had
once
considered
and
knowne
the
true
definition
of
faith
,
and
seriously
examined
those
passages
,
it
was
impossible
to
mee
to
doubt
of
so
cleare
a
truth
.
True
it
is
,
if
we
doe
no
good
but
evill
workes
,
we
cannot
be
saved
,
yet
if
we
be
saved
,
it
will
not
be
for
our
good
workes
,
but
by
the
onely
goodnesse
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
heire
of
his
Kingdoms
&
enjoy
his
Crowne
,
providing
he
behave
himselfe
honestly
and
not
otherwise
;
if
that
man
offend
the
King
,
he
maketh
himselfe
questionlesse
unworthy
of
the
heritage
and
succession
,
and
there
is
no
appearance
he
can
possesse
it
;
but
if
he
behave
himselfe
wisely
and
doe
well
,
ought
he
to
thinke
,
it
is
his
good
deeds
which
have
merited
the
crowne
to
him
?
No
truly
;
for
many
would
doe
a
great
deale
better
,
greater
and
more
laudable
actions
,
who
will
not
therefore
enjoy
that
possession
and
heritage
;
but
it
is
the
onely
goodnesse
of
the
King
,
which
is
the
cause
,
and
his
onely
voluntary
and
free
adoption
which
giveth
him
right
to
that
succession
.
So
fareth
it
in
this
matter
;
By
faith
in
Christ
wee
are
adopted
to
be
his
children
and
heires
of
his
glory
,
and
as
his
adopted
children
we
ought
to
strive
to
please
him
in
all
things
,
and
if
we
offend
him
and
transgresse
his
commandements
,
and
commit
crimes
against
him
,
we
make
our selves
unworthy
of
that
heritage
and
of
his
favours
,
and
if
we
be
not
reconciled
to
him
,
we
shall
be
deprived
thereof
and
never
possesse
it
.
But
if
we
be
obedient
to
his
Commandements
,
and
do
our
dutie
;
those
are
not
neverthelesse
our
good
workes
and
actions
which
merit
that
favour
;
for
,
many
may
doe
the
like
works
and
actions
,
either
of
charitie
,
of
almes
,
of
justice
,
honour
father
and
mother
,
or
the
like
,
who
not
being
adopted
by
faith
,
shall
not
obtaine
such
an
heritage
,
nor
the
glory
of
God
;
so
wee
must
not
trust
to
our
workes
and
imagine
they
justifie
and
save
us
.
And
if
it
be
sometimes
said
in
the
Scripture
,
that
the
recompence
followeth
the
workes
,
and
if
we
doe
well
we
shall
have
our
reward
,
or
the
like
;
Wee
must
not
thinke
this
recompence
followeth
the
workes
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
confesse
that
in
former
times
,
when
I
would
make
a
serious
reflex
upon
the
workes
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
joyned
all
the
zeale
,
puritie
,
and
love
of
God
was
possible
,
I
did
notwithstanding
ever
finde
so
many
inward
defects
and
imperfections
,
that
I
could
never
perswade
my selfe
they
were
of
great
efficacy
before
God
to
merit
his
favour
or
any
heavenly
recompences
;
they
afflict
indeed
and
bring
downe
the
body
,
and
make
it
more
able
and
apt
to
obey
the
Spirit
(
which
was
St
Pauls
end
;
)
and
if
they
be
not
discreetly
used
,
they
bring
men
into
many
infirmities
and
diseases
;
but
that
they
might
merit
Gods
favour
or
glory
,
or
be
capable
to
deliver
a
soule
out
of
Purgatory
,
or
satisfie
for
our
sins
,
I
could
never
firmely
beleeve
any
such
thing
.
And
I
know
certainly
from
the
knowledge
which
the
governing
of
a
multitude
of
soules
hath
taught
me
,
this
doctrine
doth
so
little
assure
the
consciences
,
that
there
are
none
but
fooles
and
presumptuous
persons
which
thinke
to
merit
Gods
favour
or
heaven
to
themselves
or
to
others
thereby
.
And
all
wise
men
agree
in
this
,
that
there
is
nothing
but
a
quickning
faith
can
justifie
us
before
God
;
and
howsoever
the
doctrine
of
the
Church
of
Rome
maketh
faith
to
be
onely
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
quickning
faith
by
charitie
,
and
a
beliefe
and
confidence
in
the
merits
of
Christ
and
his
promises
;
and
so
I
thinke
that
the
agreement
would
not
be
very
hard
to
be
made
in
this
point
.
Neverthelesse
,
the
Romish
Clergie
,
(
principally
the
Fryars
)
making
but
little
mention
of
faith
,
as
if
it
were
not
of
so
great
importance
,
preach
nothing
but
workes
,
and
especially
of
the
body
,
as
fasting
,
mortification
of
the
flesh
,
disciplines
,
haire-cloaths
,
and
the
like
,
and
chiefly
Almes
;
and
it
seemeth
even
in
hearing
them
,
that
the
doctrine
of
good
works
is
all
brought
to
this
head
,
and
they
doe
it
purposely
:
and
all
that
(
say
they
)
is
comprehended
under
the
word
Penitence
,
which
John
the
Baptist
did
preach
in
the
Wildernesse
,
though
he
understood
a
repentance
from
sin
and
amendment
of
life
.
And
because
by
Almes
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
.
Doe
not
after
their
workes
;
for
they
say
and
doe
not
;
for
they
binde
heavie
burdens
and
grievous
to
be
borne
,
and
lay
them
on
mens
shoulders
,
but
they
themselves
will
not
move
them
with
one
of
their
fingers
,
but
all
their
workes
they
doe
for
to
be
seene
of
m●n
.
Woe
unto
you
Scribes
and
Pharisees
hypocrites
;
for
yee
are
like
unto
whited
Sepulchres
,
which
indeed
appeare
beautifull
outward
,
but
are
within
full
of
dead
mens
bones
,
&
of
all
uncleannesse
;
Even
so
,
yee
also
outwardly
appeare
righteous
unto
men
,
but
within
yee
are
full
of
hypocrisie
and
iniquitie
.
For
many
preach
fasting
,
which
love
good
cheare
,
and
do
fast
as
seldome
as
they
can
;
many
preach
the
hairecloath
,
which
never
made
use
of
it
;
and
so
of
other
things
,
which
I
will
explaine
no
further
.
But
because
they
know
well
that
the
people
like
not
much
those
austerities
and
corporall
mortifications
,
and
doe
not
willingly
practise
them
,
and
that
they
are
beleeved
amongst
the
vulgar
to
doe
many
such
things
,
because
of
the
externall
appearance
,
and
they
labour
of
purpose
to
seeme
austere
;
they
make
them
beleeve
that
their
almes
will
satisfie
for
all
,
and
that
if
they
will
become
benefactours
of
their
Churches
and
Orders
,
or
be
of
their
Congregations
,
and
third
Orders
,
or
joyne
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
workes
,
which
have
been
,
are
,
and
shall
be
done
amongst
them
now
and
for
ever
through
all
ages
to
come
;
for
,
words
are
of
great
vertue
in
those
matters
.
What
a
great
number
are
done
amongst
them
,
and
how
,
and
in
what
excellency
and
perfection
all
those
fine
workes
(
whereof
they
brag
so
much
,
and
make
such
a
noise
in
the
eares
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
spirituall
children
,
they
give
them
large
Patents
,
sealed
with
as
broad
Seales
as
those
of
a
Chancellary
,
whereby
they
declare
unto
them
,
that
in
vertue
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
,
hungar
and
thirst
,
good
and
evill
;
for
,
to
them
that
love
God
(
say
they
)
all
things
worke
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
soundly
.
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
faire
and
devout
pretexts
;
But
which
in
truth
tend
onely
to
the
temporall
profit
of
the
ghostly
fathers
.
I
will
say
no
more
,
for
here
is
a
gulfe
of
mysteries
and
confusions
,
which
I
will
not
discover
,
it
being
not
my
purpose
.
CHAP.
XXVII
.
Of
the
heavinesse
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
,
It
is
known
to
every
one
,
that
God
was
content
onely
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
eternall
;
(
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
iniquitie
,
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
easie
to
be
obeyed
by
the
assurance
of
his
holy
Spirit
,
which
is
never
deficient
to
the
faithfull
;
for
they
are
onely
grounded
upon
those
two
commandments
of
love
,
to
wit
,
to
love
God
and
our
neighbour
,
which
are
commandments
sweet
and
easie
to
everie
good
nature
and
soul
that
is
desirous
of
its
salvation
:
Moreover
,
the
most
part
are
onely
negative
,
that
we
may
abstain
from
doing
evill
,
as
not
to
adore
false
gods
,
not
to
sweare
,
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
faithfull
who
keep
the
Commandments
of
God
sufficiently
,
to
hope
for
eternall
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
yeer
under
pain
of
eternall
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
shew
in
the
manner
following
.
)
As
the
Doctors
in
the
Romish
Church
(
disdaining
to
use
the
termes
of
the
holy
Scripture
)
have
summed
up
the
ten
Commandments
in
French
Rhime
,
and
so
read
them
to
the
people
;
they
have
done
also
with
the
commandments
of
their
Church
,
and
say
them
publikely
after
this
manner
.
The
Church
commandeth
every
one
to
sanctifie
the
holy
dayes
,
On
every
Sabbath
hear
the
Masse
they
must
,
and
one
the
Feasts
likewise
.
All
Lent
,
foure
times
,
and
Saints
Eves
for
to
fast
,
And
no
flesh
Saterdayes
nor
Fridayes
feasts
:
Thy
soule
sincerely
once
a
yeer
confesse
,
Thy
Maker
humbly
also
take
at
Passe
,
Pay
all
the
tithes
and
duties
to
the
Church
.
I
remember
when
I
was
a
little
child
,
they
taught
us
onely
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
equall
obligation
with
the
rest
,
which
is
obligation
of
damnation
,
and
eternall
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
mortall
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
yeer
under
pain
of
eternall
damnation
,
(
except
in
case
of
manifest
necessitie
,
)
so
there
is
few
dayes
in
the
yeer
,
wherein
there
are
not
some
one
or
more
to
observe
besides
the
obligations
we
owe
to
the
Commandments
of
God
.
This
may
be
cleerly
proved
after
this
manner
;
for
the
first
Commandment
which
obligeth
men
to
sanctifie
all
the
feasts
instituted
,
that
is
to
say
,
that
all
the
holy
dayes
which
are
commanded
by
the
Romish
Church
be
observed
and
kept
,
as
the
Sondayes
,
and
that
the
people
work
none
of
them
,
nor
do
any
handie
nor
servile
work
;
there
being
above
50.
Holidayes
every
yeer
,
besides
the
Sondayes
;
behold
alreadie
fifty
more
commandments
to
be
observed
every
yeer
by
every
faithfull
person
.
The
second
Commandment
,
is
to
hear
the
Masse
the
holy
dayes
and
Sondayes
;
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
fiftie
holidaies
;
Neither
is
it
sufficient
to
give
themselves
to
prayer
,
to
read
and
hear
the
Sermon
,
or
be
imployed
in
any
pious
exercise
;
but
moreover
they
must
hear
the
Masse
with
attention
and
reverence
;
so
that
there
being
everie
yeer
above
an
hundred
Sondayes
and
holidayes
,
there
are
also
above
an
hundred
obligations
and
commandments
under
pain
of
sin
and
damnation
to
every
Christian
every
yeer
;
so
there
is
above
150.
every
yeer
.
The
third
commandment
is
to
fast
all
the
Vigils
,
the
foure
times
,
and
all
Lent
;
where
ye
are
to
observe
,
that
there
are
twelve
dayes
in
the
foure
times
,
and
at
least
as
many
vigils
,
which
make
24.
dayes
,
with
fourty
in
Lent
,
which
make
above
threescore
;
and
they
are
obliged
every
day
to
fast
under
pain
of
mortall
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
,
ought
to
do
it
;
so
that
those
are
60
new
commandments
,
which
joyned
to
the
former
,
make
alreadie
above
200.
Moreover
,
he
must
abstain
all
the
fasting
dayes
from
flesh
,
under
pain
of
mortall
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
joyned
with
the
former
,
(
besides
Gods
ten
Commandments
)
make
above
two
hundred
and
fourscore
commandments
of
the
Church
,
which
every
faithfull
person
ought
to
observe
every
yeer
;
and
are
onely
comprehended
in
the
first
commandments
;
besides
those
of
keeping
abstinence
every
Friday
and
Saterday
,
and
others
which
we
might
find
in
them
that
rest
,
in
the
last
of
which
onely
which
is
to
pay
the
tithes
and
dues
to
the
Church
,
a
great
number
might
be
remarked
,
and
so
we
should
have
above
300.
Now
God
having
given
us
onely
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
authoritie
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
easie
,
and
the
Romish
yoke
heavie
and
insupportable
;
and
if
the
authoritie
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
fulfill
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
dayes
,
or
who
have
not
heard
the
Masse
all
the
Sondayes
and
holidayes
,
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
possesse
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
poore
souls
groane
and
lament
,
who
out
of
simplicitie
and
ignorance
have
unhappily
suffered
themselves
to
be
oppressed
under
the
weight
of
their
burthens
.
But
I
will
let
them
groane
so
long
as
they
will
,
if
knowing
their
error
and
abuse
(
as
do
the
most
part
)
they
will
not
take
a
necessarie
resolution
to
break
all
those
humane
bonds
wherewith
they
are
detained
in
that
captivity
,
and
follow
after
the
doctrine
of
Christ
,
whose
yoke
is
easie
,
and
burthen
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
onely
true
and
perfect
faith
,
without
which
none
can
hope
for
salvation
;
Now
I
having
shewed
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
easie
to
be
drawn
.
But
as
I
remember
never
to
have
hindred
those
of
the
Reformed
Religion
,
so
much
to
become
docile
to
the
doctrine
I
preached
to
them
when
I
was
in
darknesse
,
as
when
(
according
to
the
maximes
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
rellish
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
Gods
judgement
,
to
whom
onely
it
appertaineth
to
pronounce
the
sentence
of
the
salvation
and
condemnation
of
souls
.
But
the
thing
I
especially
intend
in
this
Chapter
,
is
,
to
shew
to
those
of
the
Romish
Church
,
that
even
according
to
their
proper
maximes
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
onely
take
the
pains
to
see
and
examine
the
reasons
on
which
I
am
grounded
,
I
perswade
my self
that
even
the
most
learned
will
confesse
,
and
acknowledge
it
with
me
;
for
they
cannot
deny
it
,
it
being
the
common
doctrine
of
their
own
Schools
and
books
,
which
questionlesse
a
multitude
of
simple
people
have
never
been
aware
of
.
I
will
not
speak
here
of
the
difficultie
they
of
the
Romish
Church
may
meet
withall
(
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
shew
this
impossibilitie
of
salvation
onely
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
shew
it
especially
in
the
obligation
of
hearing
Masses
on
Sundayes
and
holidaies
,
and
in
the
conditions
of
the
mystery
of
confession
;
for
notwithstanding
that
according
to
the
maximes
of
their
Doctors
,
the
obligation
to
fast
all
Lent
over
,
and
at
other
dayes
commanded
,
ought
to
damne
and
destroy
many
,
who
otherwaies
(
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
Lawes
of
fasting
exempted
.
And
howsoever
also
the
obligation
to
keep
the
holidaies
strictly
without
working
,
or
causing
others
to
work
,
should
condemne
(
according
to
their
doctrine
)
another
great
multitude
,
by
whom
this
rigid
and
straight
commandment
is
hard
to
be
kept
for
the
great
charge
and
imployment
of
their
calling
;
yet
that
is
nothing
in
comparison
of
the
difficultie
that
is
in
the
commandments
of
hearing
the
Masse
,
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
Masse
,
it
is
not
sufficient
to
be
there
bodily
present
,
but
to
fulfill
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
expresse
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
Masse
,
which
is
thought
to
be
about
the
fourth
part
of
it
,
or
almost
the
third
part
,
that
man
heareth
not
the
Masse
,
but
is
obliged
to
hear
another
the
same
day
attentively
,
if
he
will
fulfill
the
precept
.
Now
let
every
man
judge
in
himself
,
how
few
there
are
which
fulfill
this
precept
in
hearing
the
Masse
without
distraction
or
wandring
minds
,
and
which
labour
to
discharge
themselves
,
and
vanish
them
when
they
come
with
fidelitie
:
and
we
see
but
few
who
go
to
hear
a
second
Masse
,
as
beleeving
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
Masse
with
the
aforesaid
attention
and
devotion
every
holiday
and
Sunday
,
is
a
precept
of
mortall
sin
and
eternall
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
foure
,
and
after
all
,
were
little
better
content
,
and
did
beleeve
that
point
alone
capable
to
destroy
them
,
though
otherwayes
people
of
good
life
.
That
which
is
said
of
the
Masse
in
regard
of
all
Christians
,
is
said
likewise
of
the
Breviary
and
canonicall
houres
in
respect
of
the
Clergie
;
for
they
are
obliged
by
the
Popes
Bull
,
and
by
his
Councels
,
under
pain
of
mortall
sin
and
eternall
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
fulfill
faithfully
that
commandment
,
and
set
their
consciences
at
quiet
,
tell
one
Psalme
or
verse
ten
times
over
,
beleeving
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
sheweth
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
difficultie
is
yet
greater
here
,
for
,
the
rules
and
conditions
of
the
confession
are
(
according
to
all
their
Doctors
)
that
when
one
confesseth
himself
,
And
that
they
may
declare
all
,
they
are
strictly
obliged
to
use
all
morall
diligence
to
remember
them
,
and
this
moral
diligence
is
taken
according
to
the
intervalles
of
confessions
,
and
the
goodnesse
of
every
ones
memory
;
so
that
he
who
confesseth
often
,
and
hath
a
good
memory
,
needeth
not
so
much
time
as
another
who
confesseth
but
seldome
,
and
hath
not
so
good
a
memory
;
and
every
one
must
imploy
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
generall
precept
of
the
Romish
Church
)
one
is
bound
onely
to
confesse
himself
once
a
yeer
,
yet
if
in
going
but
once
they
do
not
remember
all
,
they
must
go
oftner
,
and
so
often
as
is
necessarie
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
oftner
:
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
fidelitie
and
integritie
,
which
is
one
of
the
necessary
conditions
,
and
according
to
all
those
Doctors
,
they
who
receive
a
Sacrament
without
necessarie
dispositions
commit
sacriledge
;
and
if
through
bashfulnesse
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
poore
soul
redacted
by
the
means
of
this
confession
according
to
the
maximes
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
scandall
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
fidelitie
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
meanes
and
morall
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
firme
resolution
in
time
to
come
to
fast
all
the
fasting
dayes
,
and
all
Lent
over
,
and
use
all
possible
meanes
to
effect
it
;
and
he
that
confesseth
he
hath
sworne
or
been
angry
,
had
taken
a
surfet
,
or
sold
or
taken
more
than
is
reasonable
,
&
committed
injustice
,
or
had
evill
thoughts
,
(
as
of
impuritie
,
revenge
,
or
the
like
)
is
uncapable
of
absolution
,
and
committeth
sacriledge
in
receiving
it
,
if
he
have
not
a
constant
resolution
to
commit
those
things
no
more
,
and
to
use
all
possible
meanes
to
shunne
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
confesse
the
same
sinne
,
it
is
a
great
signe
they
have
little
care
to
amend
,
and
that
so
,
they
have
but
few
constant
purposes
and
resolutions
that
are
firme
at
their
confession
;
but
every
one
ought
to
judge
himselfe
,
and
though
they
can
deceive
men
,
it
is
impossible
to
deceive
God
.
Now
,
who
with
all
those
burdens
,
strait
obligations
,
and
hard
commandements
,
&
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
himselfe
,
and
examine
himselfe
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
Schooles
,
preached
in
the
Pulpits
,
and
published
in
all
the
Bookes
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
easie
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
impossibilitie
of
salvation
,
and
out
of
hope
of
eternall
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
certaine
.
I
Have
often
marveiled
,
that
the
Church
of
Rome
,
whose
doctrine
is
so
far
different
from
the
doctrine
of
Christ
,
and
which
accounteth
lesse
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
Sonne
of
God
so
little
in
all
his
Sacraments
;
which
imitateth
so
little
the
life
&
order
established
and
followed
by
the
Apostles
,
in
her
Prelats
and
Discipline
:
in
a
word
,
which
is
so
corrupted
and
vitiated
as
well
both
in
doctrine
and
discipline
,
and
where
Gods
Commandements
are
so
little
observed
,
his
Sacraments
so
much
prophaned
,
the
Sabbath
so
little
sanctified
;
where
prophane
vices
and
abhominations
raigne
so
much
,
and
where
disorders
and
corruptions
are
to
be
seen
almost
in
every
place
,
and
in
all
sorts
of
persons
,
that
neverthelesse
,
it
is
shee
(
amongst
all
others
)
condemneth
more
freely
and
quickly
others
,
and
which
braggeth
shee
onely
is
in
the
way
of
salvation
;
and
all
others
are
damned
that
consent
not
to
her
beliefe
.
And
upon
this
doctrine
which
the
Pope
causeth
his
followers
preach
and
maintaine
,
to
retaine
and
draw
to
him
the
people
by
feare
,
being
neither
able
to
doe
it
by
Scripture
,
nor
reason
;
are
builded
and
published
strange
conclusions
,
extreamly
dangerous
and
pernicious
to
all
other
States
but
his
owne
;
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
terme
all
hereticks
,
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
meane
whatsoever
;
that
they
are
not
obliged
to
keepe
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
hereticke
(
as
they
terme
him
)
is
consequently
excommunicated
by
the
Pope
,
who
pretendeth
to
have
authoritie
over
him
as
a
Christian
,
and
that
after
the
Excommunication
thundred
out
against
him
,
he
is
but
a
Tyrant
and
Usurper
,
and
falne
from
all
rights
,
and
uncapable
of
the
Crowne
,
&
that
no
Christians
should
hold
him
for
King
,
nor
are
obliged
to
obey
him
;
that
it
is
great
pitty
they
should
be
suffered
to
live
and
possesse
the
earth
,
which
should
be
onely
for
them
and
those
of
their
beliefe
:
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
Colledge
at
Rome
,
wrote
a
Booke
in
the
Reigne
of
that
vertuous
Queen
Elizabeth
,
which
went
secretly
up
and
downe
this
Kingdome
,
wherein
he
laboureth
to
maintaine
,
that
those
many
hundred
years
the
Kings
of
England
have
not
been
lawfull
Kings
,
both
for
having
(
saith
he
)
being
criminall
of
Leze
Maty
,
or
disinherited
,
or
bastards
,
or
for
being
hereticks
,
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
posteritie
,
nor
any
other
of
his
beliefe
could
pretend
,
nor
ought
to
be
admitted
to
that
succession
,
nor
yet
the
Earles
of
Hertford
,
Darby
,
Hastings
,
and
others
,
who
were
next
;
and
indeavoureth
to
prove
,
that
it
did
appertaine
by
right
to
the
King
of
Spaine
as
heire
of
Portugall
.
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
finde
too
great
resistance
,
he
had
intention
to
send
his
Cosen
the
Duke
of
Parma
,
a
great
friend
of
his
See
,
who
being
descended
from
Portugall
by
his
Mother
,
pretended
some
right
to
it
,
or
else
the
Cardinall
Pharnesius
the
Dukes
yonger
brother
,
and
procure
him
to
mary
the
Lady
Arabella
,
if
need
were
,
to
accommodate
the
busines
;
and
to
that
effect
,
many
strange
practises
and
factions
were
at
worke
,
as
well
within
as
without
England
by
the
Papists
of
the
Island
,
which
may
be
seene
more
at
large
in
a
Letter
that
famous
and
learned
Cardinall
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
Booke
;
there
he
mocketh
all
those
fantasticke
designes
,
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
designes
and
many
other
things
of
this
State
,
which
are
in
those
curious
Letters
,
and
shew
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
himselfe
.
And
howsoever
those
practises
and
maximes
,
and
the
like
dangerous
and
pernicious
opinions
,
rellish
not
,
nor
are
approved
of
the
more
judicious
and
noble
spirits
of
that
partie
,
who
well
see
all
to
be
but
a
Papall
invention
,
to
multiply
his
followers
,
and
consequently
to
augment
his
revenues
and
tributes
;
for
there
are
no
States
of
his
beliefe
,
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
bloudy
doctrine
.
And
to
speake
truth
,
a
State
of
a
contrary
Religion
to
theirs
,
is
not
secure
where
many
of
them
thinke
to
have
power
,
and
pretend
to
have
authoritie
;
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
Generalls
,
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
beare
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
faile
,
they
may
expect
to
be
blamed
;
and
so
they
ought
to
be
holden
for
spies
and
diligent
instruments
for
the
progresse
of
his
designes
;
and
matches
and
firebrands
,
which
being
not
able
to
advance
his
Kingdome
in
time
of
peace
,
labour
by
all
meanes
to
stirre
up
warres
and
dissentions
in
Kingdomes
and
Common-wealths
;
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
agoe
at
a
conference
with
the
Lords
,
delivered
by
a
rare
and
eminent
man
;
and
daily
experience
should
make
that
truth
but
too
well
knowne
in
this
Kingdome
.
And
I
may
speake
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
professour
in
Theologie
,
and
that
by
a
great
Politician
,
who
hath
expresse
Commission
from
the
Pope
to
send
,
and
who
was
the
onely
Counsell
of
that
notable
Cardinall
,
who
these
fifteene
yeares
and
above
doth
keepe
in
warres
and
troubles
almost
all
Europe
.
But
to
come
backe
to
our
discourse
,
if
God
by
his
providence
did
not
hinder
many
,
not
suffering
that
abominable
doctrine
to
be
so
easily
beleeved
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
wayes
beleeving
those
maximes
,
wou'd
not
for
any
thing
in
the
world
degenerate
from
the
goodnesse
and
generous
dispositions
of
their
natures
to
engage
themselves
in
vile
actions
;
wee
would
see
worse
and
more
unhappie
effects
;
for
that
is
a
bloudy
doctrine
,
enemy
of
peace
&
quietnes
,
and
neither
can
,
nor
ought
to
be
rellished
by
judicious
men
,
who
make
profession
of
honour
;
for
we
finde
in
no
place
that
Christ
and
his
Apostles
did
plant
the
faith
of
the
Gospell
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
proceedings
very
contrary
.
And
I
beleeve
,
if
the
noble
and
generous
minds
of
that
partie
would
take
the
pains
diligently
to
consider
these
great
differences
and
the
detestable
maximes
of
their
Doctors
,
they
would
questionlesse
abhor
the
doctrine
that
begetteth
them
;
but
the
subtiltie
of
the
Priests
indeavour
to
stop
their
eares
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
thinke
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
blindnes
wherein
they
endeavour
to
detaine
them
.
I
have
set
downe
(
it
may
be
)
divers
things
which
may
give
light
to
informe
many
,
who
living
in
darknesse
,
would
not
have
been
aware
of
their
darknesse
;
and
if
any
desire
a
larger
information
,
I
have
written
nothing
,
which
I
am
not
ready
to
maintaine
by
word
,
and
give
a
more
ample
explanation
for
the
satisfaction
and
profit
of
soules
.
If
in
some
thing
I
have
not
cited
many
Authours
in
some
points
,
I
have
done
it
purposely
to
shun
prolixitie
,
and
the
things
being
common
(
amongst
the
learned
especially
)
in
the
Romish
Church
,
and
others
not
being
men
to
turne
over
the
Bookes
of
those
which
write
thereof
,
I
thought
the
number
of
citations
would
be
needlesse
;
and
if
any
in
the
Romish
Church
,
either
out
of
ignorance
or
malice
,
insult
against
mee
,
and
tax
me
of
any
untruth
;
I
promise
to
enlarge
this
Treatise
with
more
proofes
,
and
give
cause
to
all
men
to
confesse
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
confirme
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
condemne
her
of
untruth
,
it
would
be
condemned
by
her
workes
;
for
our
Saviour
saith
,
the
good
or
evill
tree
is
knowne
by
its
fruits
;
and
though
it
did
not
appeare
that
the
doctrine
of
the
reformed
Protestant
Church
came
neerer
to
the
doctrine
of
Christ
and
his
Apostles
,
than
that
of
the
Romish
Church
,
and
so
that
shee
should
be
the
true
Spouse
of
the
Son
of
God
,
and
shee
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
onely
ought
to
be
termed
Catholike
,
being
the
perfection
of
the
beliefe
and
faith
drawne
from
the
conformitie
with
the
doctrine
of
Christ
;
yet
the
fruits
and
works
of
both
,
shew
sufficiently
which
is
the
best
and
surest
.
For
my
part
,
I
professe
that
although
I
had
not
been
allured
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
onely
knowledge
and
comparison
of
the
works
of
the
one
and
the
other
,
was
capable
to
worke
this
change
in
mee
;
and
when
after
I
was
become
a
member
of
this
Church
,
I
did
see
with
how
much
more
holines
God
was
worshipped
and
served
,
than
in
the
Church
of
Rome
,
then
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
,
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
administred
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
amisse
,
if
not
in
doctrine
at
least
in
the
manners
and
practise
of
the
faithfull
;
and
that
it
is
not
here
below
,
we
can
find
the
Spouse
of
the
heavenly
Bridegroome
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
onely
in
comparison
of
one
with
another
,
and
of
the
unclean
thing
with
that
which
is
not
so
unclean
,
and
in
lesse
or
more
drawing
neer
to
the
example
,
institution
,
and
intention
of
Christ
Jesus
our
good
Master
;
so
it
is
in
that
sence
,
I
praise
the
holinesse
of
the
Church
I
am
in
,
for
the
present
;
that
is
,
namely
,
in
comparison
with
the
actions
and
practises
of
the
Romish
Church
,
which
wanting
true
faith
,
cannot
have
true
holinesse
.
But
the
reformed
Protestant
Church
retaining
true
faith
which
was
preached
by
Christ
and
his
Apostles
,
is
also
onely
capable
of
sanctity
,
and
as
that
faith
is
the
onely
Catholike
faith
,
so
is
the
name
of
Catholike
justly
due
to
it
,
excluding
all
others
,
and
the
Romish
Church
not
holding
this
faith
,
it
cannot
,
nor
ought
to
be
holden
for
a
Catholique
Church
,
nor
ought
the
Papists
be
called
Catholiques
.
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
yee
may
observe
also
their
stately
architects
&
great
number
of
rich
ornaments
of
all
usuall
colours
,
of
damask
,
sattin
,
velvet
,
cloth
of
gold
and
silver
,
laid
over
and
garnished
with
precious
laces
and
embroyderings
;
there
ye
may
find
also
many
vessels
,
and
utensils
,
and
boxes
for
reliques
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
ceremoniall
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
;
all
the
glory
of
the
Kings
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
publique
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
everie
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
uniformitie
,
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
easie
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
Psalmes
not
only
with
his
voice
,
but
on
the
harp
and
organs
,
and
other
musicall
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
onely
,
it
ought
wholly
to
be
remitted
to
the
disposition
of
the
Church
,
to
which
every
one
ought
to
joyn
inseparably
,
and
submit
himself
in
humilitie
of
spirit
,
so
long
as
she
doth
continue
orthodox
,
and
we
ought
to
beleeve
that
the
assistance
of
the
holy
Ghost
shall
never
be
wanting
to
her
in
every
point
of
discipline
expedient
for
the
salvation
of
the
faithfull
.
And
I
will
say
further
to
the
glory
of
God
,
and
to
the
edification
of
the
Reader
,
that
not
onely
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
publike
,
and
I
remember
seldome
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
dutie
,
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
Honorable
Parliament
,
and
the
discipline
of
the
faithfull
will
be
altogether
throughly
reformed
,
against
all
the
imprecations
of
Arminians
and
Papists
,
false
Prophets
and
ill
fore-tellers
of
the
confusion
which
they
doe
wish
to
this
Kingdome
;
but
the
Ecclesiasticall
discipline
of
the
Reformed
Churches
in
France
(
which
you
may
see
Englished
)
shew
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
dayes
:
it
is
certain
that
the
Pope
minding
more
the
profit
of
his
Priests
than
the
salvation
of
his
flock
,
hath
instituted
too
many
holidayes
in
the
Romish
Church
,
to
the
great
hurt
(
questionlesse
)
of
poore
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
dayes
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
dayes
through
policie
;
that
is
onely
to
give
some
time
of
recreation
to
the
Apprentises
,
and
those
who
are
not
in
libertie
,
not
under
any
precept
of
sin
or
damnation
,
as
doth
the
Pope
and
the
Romish
Church
,
to
keep
holy
dayes
as
strictly
as
the
Sundayes
;
but
onely
under
some
pain
or
pecuniarie
penaltie
;
and
we
see
that
in
the
Romish
Church
the
holidaies
and
Sundayes
being
of
equall
obligation
,
they
are
observed
equally
,
that
is
very
evill
;
for
they
will
go
(
it
may
be
)
to
some
Monastery
,
if
there
be
any
,
or
to
some
other
place
,
and
heare
a
little
Masse
for
a
quarter
or
half
an
houre
,
which
they
hear
even
for
the
most
part
very
irreverently
,
and
onely
for
fashions
sake
,
and
because
it
is
commanded
under
pain
of
sin
;
and
this
is
all
the
sanctification
the
most
part
give
to
holy
dayes
and
Sabbaths
in
that
which
concerneth
the
worship
;
and
in
the
time
of
the
publique
Service
,
which
is
of
the
great
Masse
,
the
Mattins
,
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
terme
commonly
Image-eaters
,
and
superstitieux
;
the
rest
of
the
time
is
spent
either
in
Tavernes
,
which
are
open
all
the
day
long
,
or
at
games
and
pastimes
,
which
are
publiquely
suffered
,
and
commonly
frequented
more
freely
on
the
Sabbaths
,
which
God
from
his
owne
mouth
hath
commanded
to
be
sanctified
,
than
on
a
holiday
of
their
devotion
,
which
is
onely
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
happie
are
the
people
which
have
the
Lord
onely
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
poore
;
I
confesse
I
often
thanked
and
do
thank
my
God
,
for
having
delivered
me
out
of
the
captivitie
of
Aegypt
,
and
from
that
Idolatrous
people
,
among
whom
I
lived
imployed
in
gathering
of
straws
,
and
in
unprofitable
works
;
for
having
(
I
say
)
delivered
me
with
a
strong
hand
in
despight
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
industrie
and
pursuing
of
mine
enemies
,
and
bringing
me
to
this
Land
flowing
with
the
milk
and
honey
of
heavenly
and
earthly
blessings
,
to
this
Countrey
of
Sion
,
and
this
Jerusalem
and
place
of
peace
,
whereas
the
Gospel
is
preached
in
greater
puritie
,
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
worthie
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
doubtlesse
but
too
many
;
and
if
I
dare
not
say
few
,
yet
I
may
say
truly
not
neer
so
many
as
in
the
Romish
Church
,
as
well
in
that
which
concerneth
the
service
of
God
,
as
in
that
which
concerneth
the
policie
both
of
Ecclesiasticall
and
Civill
;
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
policie
,
which
after
being
falne
into
the
hands
of
Popish
governors
,
(
commonly
greater
friends
of
their
particular
profit
than
of
the
glory
of
their
Princes
,
and
the
publique
peace
and
good
)
have
in
a
short
time
lost
their
felicitie
and
prosperitie
,
and
changed
their
good
policie
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
authoritie
,
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
Popes
territories
,
know
sufficiently
what
comparison
there
is
betwixt
the
policie
of
the
one
with
the
other
.
Ye
shall
know
(
saith
Christ
)
the
tree
by
its
fruits
:
And
if
it
happen
that
any
States
leaving
the
beleefe
of
the
Romish
Church
embrace
the
Reformed
,
you
see
incontinent
their
government
totally
altred
,
their
policie
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
policie
,
so
ordinarily
also
do
they
flourish
in
greater
lustre
and
glory
,
in
greater
wealth
and
prosperitie
.
And
I
may
say
likewise
,
that
the
Princes
even
of
that
beleef
have
seldome
found
more
faithfull
and
affectionate
subjects
and
servants
than
those
of
the
Reformed
Religion
,
both
in
peace
and
war
;
and
howsoever
they
have
sometimes
suffered
oppressions
,
neverthelesse
,
the
murthers
and
infamous
attempts
and
perfidious
treasons
against
the
State
,
or
the
persons
of
their
Lords
,
have
been
little
found
amongst
their
practises
;
But
they
have
often
shewed
they
had
rather
suffer
persecutions
with
patience
,
than
abandon
themselves
to
infamous
actions
,
unworthie
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
practises
,
and
even
seeing
much
publique
good
to
follow
upon
their
managing
,
and
good
and
wise
governing
,
besides
that
they
often
imploy
many
of
them
in
important
occasions
,
and
of
very
great
trust
,
they
gratifie
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
faithfull
:
which
I
write
more
willingly
as
knowing
it
even
from
the
confession
of
their
greatest
enemies
,
&
inimici
nostri
sunt
judices
,
Our
enemies
are
Judges
of
it
:
and
I
my selfe
have
heard
it
oftentimes
from
the
most
judicious
of
the
Romish
Church
.
And
if
the
Romanists
would
carry
themselves
with
so
great
modestie
and
fidelity
towards
the
Princes
and
States
under
which
they
desire
to
live
,
they
should
receive
(
questionlesse
)
the
same
kindnesse
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
tranquillitie
and
peace
,
and
of
the
glory
and
prosperitie
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
Clergie
,
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
setling
and
increasing
the
power
and
dominion
of
the
Pope
,
and
consequently
to
augment
the
revenues
and
profits
of
the
Clergie
,
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
recompence
if
they
have
good
successe
in
their
designes
,
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
owe
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
fooles
have
engaged
themselves
in
so
desperate
actions
and
execrable
enterprises
,
that
the
onely
thinking
on
them
would
fright
Barbarians
,
very
far
questionlesse
from
the
modesty
which
is
required
in
the
spirits
of
Christians
;
as
hath
been
often
enough
seen
in
this
Kingdome
;
especially
in
that
damnable
conspiracy
of
the
Powder
.
Treason
,
forged
rather
in
the
Devills
shop
than
in
the
braines
of
men
,
but
discovered
and
brought
to
naught
by
the
providence
and
bountie
of
God
,
who
hath
manifested
himselfe
so
clearely
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
shew
,
that
as
this
people
was
his
people
,
his
Nation
and
heritage
,
so
would
he
testifie
himselfe
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
ruine
.
Neverthelesse
,
his
Instruments
and
Agents
have
ever
lost
themselves
,
and
all
have
falne
out
to
their
shame
and
confusion
:
As
I
hope
all
those
Rebells
Papists
of
Ireland
,
who
at
this
present
are
up
in
Armes
against
their
Prince
and
the
faithfull
,
in
all
crueltie
and
execrations
,
will
doe
one
of
these
dayes
;
so
that
it
may
be
truly
said
this
of
the
Psal.
147.9
.
The
Lord
hath
not
dealt
so
with
all
the
Nations
.
But
God
having
continually
shewed
himselfe
so
good
and
mercifull
to
this
his
people
,
it
is
their
part
to
blesse
him
with
their
whole
heart
,
and
render
him
eternall
thankesgiving
;
and
my
part
also
,
who
desire
that
favour
to
be
holden
a
member
thereof
the
rest
of
my
life
,
to
joyne
with
them
,
and
offer
also
to
that
good
God
the
sacrifices
of
praises
and
thankesgiving
,
which
I
doe
with
my
whole
heart
,
praying
him
continually
to
shew
himselfe
the
God
,
Protectour
,
Saviour
,
and
the
Ruler
of
his
poore
people
,
and
that
he
would
continue
to
powre
out
upon
them
all
heavenly
and
earthly
blessings
,
and
preserve
the
puritie
and
sinceritie
of
his
holy
Word
among
them
;
and
if
there
be
any
thing
wanting
,
or
to
be
purged
in
their
practise
and
discipline
,
that
he
would
cleanse
them
from
all
filth
and
Tares
,
which
might
in
time
corrupt
the
good
graine
;
that
he
would
make
that
order
and
pollicy
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
blesse
the
Princes
which
governe
and
maintaine
them
,
and
draw
and
bring
to
his
fold
,
all
the
soules
which
are
gone
astray
in
any
part
of
the
world
;
that
he
would
open
their
eyes
,
and
let
them
see
their
blindnesse
and
errour
,
and
bring
them
to
the
sight
and
knowledge
of
the
truth
,
and
of
the
pure
and
perfect
beliefe
,
which
is
left
and
taught
to
us
in
his
Word
;
that
being
but
one
Fould
and
one
Flocke
,
under
one
sole
Pastour
Christ
our
Saviour
and
Master
,
wee
may
all
of
us
serve
Him
in
holinesse
and
justice
,
in
peace
and
union
the
rest
of
our
dayes
,
and
hereafter
wee
may
enjoy
eternall
happinesse
,
through
our
Lord
Jesus
Christ
,
to
whom
with
the
eternall
Father
,
and
glorious
Spirit
,
be
all
honour
,
praise
,
and
glory
,
might
,
majestie
,
and
dominion
,
now
and
for
evermore
,
AMEN
.
FINIS
.