Besides the Idolatrous Worship of Images_Leviathan

Worship of them; which is also a sin; but not Idolatry. For Idolatry is

to worship by signes of an internall, and reall honour: but Scandalous

Worship, is but Seeming Worship; and may sometimes bee joined with

an inward, and hearty detestation, both of the Image, and of the

Phantasticall Daemon, or Idol, to which it is dedicated; and proceed

onely from the fear of death, or other grievous punishment; and is

neverthelesse a sin in them that so worship, in case they be men whose

actions are looked at by others, as lights to guide them by; because

following their ways, they cannot but stumble, and fall in the way of

Religion: Whereas the example of those we regard not, works not on us

at all, but leaves us to our own diligence and caution; and consequently

are no causes of our falling.

If therefore a Pastor lawfully called to teach and direct others, or any

other, of whose knowledge there is a great opinion, doe externall honor

to an Idol for fear; unlesse he make his feare, and unwillingnesse to

it, as evident as the worship; he Scandalizeth his Brother, by seeming

to approve Idolatry. For his Brother, arguing from the action of his

teacher, or of him whose knowledge he esteemeth great, concludes it

to bee lawfull in it selfe. And this Scandall, is Sin, and a Scandall

given. But if one being no Pastor, nor of eminent reputation for

knowledge in Christian Doctrine, doe the same, and another follow him;

this is no Scandall given; for he had no cause to follow such example:

but is a pretence of Scandall which hee taketh of himselfe for an excuse

before men: For an unlearned man, that is in the power of an idolatrous

King, or State, if commanded on pain of death to worship before an

Idoll, hee detesteth the Idoll in his heart, hee doth well; though if he

had the fortitude to suffer death, rather than worship it, he should

doe better. But if a Pastor, who as Christs Messenger, has undertaken to

teach Christs Doctrine to all nations, should doe the same, it were

not onely a sinfull Scandall, in respect of other Christian mens

consciences, but a perfidious forsaking of his charge.

The summe of that which I have said hitherto, concerning the Worship of

Images, is that, that he that worshippeth in an Image, or any Creature,

either the Matter thereof, or any Fancy of his own, which he thinketh

to dwell in it; or both together; or beleeveth that such things hear

his Prayers, or see his Devotions, without Ears, or Eyes, committeth

Idolatry: and he that counterfeiteth such Worship for fear of

punishment, if he bee a man whose example hath power amongst his

Brethren, committeth a sin: But he that worshippeth the Creator of the

world before such an Image, or in such a place as he hath not made, or

chosen of himselfe, but taken from the commandement of Gods Word, as the

Jewes did in worshipping God before the Cherubins, and before the Brazen

Serpent for a time, and in, or towards the Temple of Jerusalem, which

was also but for a time, committeth not Idolatry.

Now for the Worship of Saints, and Images, and Reliques, and other

things at this day practised in the Church of Rome, I say they are not

allowed by the Word of God, not brought into the Church of Rome, from

the Doctrine there taught; but partly left in it at the first conversion

of the Gentiles; and afterwards countenanced, and confirmed, and

augmented by the Bishops of Rome.

Answer To The Argument From The Cherubins, And Brazen Serpent

As for the proofs alledged out of Scripture, namely, those examples

of Images appointed by God to bee set up; They were not set up for the

people, or any man to worship; but that they should worship God himselfe

before them: as before the Cherubins over the Ark, and the Brazen

Serpent. For we read not, that the Priest, or any other did worship the

Cherubins; but contrarily wee read (2 Kings 18.4.) that Hezekiah brake

in pieces the Brazen Serpent which Moses had set up, because the

People burnt incense to it. Besides, those examples are not put for

our Imitation, that we also should set up Images, under pretence

of worshipping God before them; because the words of the second

Commandement, "Thou shalt not make to thy selfe any graven Image, &c."

distinguish between the Images that God commanded to be set up, and

those which wee set up to our selves. And therefore from the Cherubins,

or Brazen Serpent, to the Images of mans devising; and from the Worship

commanded by God, to the Will-Worship of men, the argument is not good.

This also is to bee considered, that as Hezekiah brake in pieces the

Brazen Serpent, because the Jews did worship it, to the end they should

doe so no more; so also Christian Soveraigns ought to break down the

Images which their Subjects have been accustomed to worship; that there

be no more occasion of such Idolatry. For at this day, the ignorant

People, where Images are worshipped, doe really beleeve there is a

Divine Power in the Images; and are told by their Pastors, that some

of them have spoken; and have bled; and that miracles have been done by

them; which they apprehend as done by the Saint, which they think either

is the Image it self, or in it. The Israelites, when they worshipped the

Calfe, did think they worshipped the God that brought them out of Egypt;

and yet it was Idolatry, because they thought the Calfe either was

that God, or had him in his belly. And though some man may think it

impossible for people to be so stupid, as to think the Image to be

God, or a Saint; or to worship it in that notion; yet it is manifest

in Scripture to the contrary; where when the Golden Calfe was made, the

people said, (Exod. 32. 2.) "These are thy Gods O Israel;" and where the

Images of Laban (Gen. 31.30.) are called his Gods. And wee see daily by

experience in all sorts of People, that such men as study nothing but

their food and ease, are content to beleeve any absurdity, rather than

to trouble themselves to examine it; holding their faith as it were by

entaile unalienable, except by an expresse and new Law.

Painting Of Fancies No Idolatry: Abusing Them To Religious Worship Is

But they inferre from some other places, that it is lawfull to paint

Angels, and also God himselfe: as from Gods walking in the Garden; from

Jacobs seeing God at the top of the ladder; and from other Visions, and

Dreams. But Visions, and Dreams whether naturall, or supernaturall, are

but Phantasmes: and he that painteth an Image of any of them, maketh not

an Image of God, but of his own Phantasm, which is, making of an Idol. I

say not, that to draw a Picture after a fancy, is a Sin; but when it

is drawn, to hold it for a Representation of God, is against the second

Commandement; and can be of no use, but to worship. And the same may be

said of the Images of Angels, and of men dead; unlesse as Monuments of

friends, or of men worthy remembrance: For such use of an Image, is not

Worship of the Image; but a civill honoring of the Person, not that is,

but that was: But when it is done to the Image which we make of a Saint,

for no other reason, but that we think he heareth our prayers, and is

pleased with the honour wee doe him, when dead, and without sense, wee

attribute to him more than humane power; and therefore it is Idolatry.

Seeing therefore there is no authority, neither in the Law of Moses,

nor in the Gospel, for the religious Worship of Images, or other

Representations of God, which men set up to themselves; or for the

Worship of the Image of any Creature in Heaven, or Earth, or under the

Earth: And whereas Christian Kings, who are living Representants of God,

are not to be worshipped by their Subjects, by any act, that signifieth

a greater esteem of his power, than the nature of mortall man is capable

of; It cannot be imagined, that the Religious Worship now in use,

was brought into the Church, by misunderstanding of the Scripture. It

resteth therefore, that it was left in it, by not destroying the Images

themselves, in the conversion of the Gentiles that worshipped them.

How Idolatry Was Left In The Church

The cause whereof, was the immoderate esteem, and prices set upon the

workmanship of them, which made the owners (though converted, from

worshipping them as they had done Religiously for Daemons) to retain

them still in their houses, upon pretence of doing it in the honor of

Christ, of the Virgin Mary, and of the Apostles, and other the Pastors

of the Primitive Church; as being easie, by giving them new names, to

make that an Image of the Virgin Mary, and of her Sonne our Saviour,

which before perhaps was called the Image of Venus, and Cupid; and so of

a Jupiter to make a Barnabas, and of Mercury a Paul, and the like. And

as worldly ambition creeping by degrees into the Pastors, drew them to

an endeavour of pleasing the new made Christians; and also to a liking

of this kind of honour, which they also might hope for after their

decease, as well as those that had already gained it: so the worshipping

of the Images of Christ and his Apostles, grow more and more Idolatrous;

save that somewhat after the time of Constantine, divers Emperors, and

Bishops, and generall Councells observed, and opposed the unlawfulnesse

thereof; but too late, or too weakly.

Canonizing Of Saints

The Canonizing of Saints, is another Relique of Gentilisme: It is

neither a misunderstanding of Scripture, nor a new invention of the

Roman Church, but a custome as ancient as the Common-wealth of Rome it

self. The first that ever was canonized at Rome, was Romulus, and that

upon the narration of Julius Proculus, that swore before the Senate,

he spake with him after his death, and was assured by him, he dwelt in

Heaven, and was there called Quirinius, and would be propitious to

the State of their new City: And thereupon the Senate gave Publique

Testimony of his Sanctity. Julius Caesar, and other Emperors after him,

had the like Testimony; that is, were Canonized for Saints; now defined;

and is the same with the Apotheosis of the Heathen.

The Name Of Pontifex

It is also from the Roman Heathen, that the Popes have received the

name, and power of PONTIFEX MAXIMUS. This was the name of him that in

the ancient Common-wealth of Rome, had the Supreme Authority under

the Senate and People, of regulating all Ceremonies, and Doctrines

concerning their Religion: And when Augustus Caesar changed the State

into a Monarchy, he took to himselfe no more but this office, and that

of Tribune of the People, (than is to say, the Supreme Power both in

State, and Religion;) and the succeeding Emperors enjoyed the same. But

when the Emperour Constantine lived, who was the first that professed

and authorized Christian Religion, it was consonant to his profession,

to cause Religion to be regulated (under his authority) by the Bishop

of Rome: Though it doe not appear they had so soon the name of Pontifex;

but rather, that the succeeding Bishops took it of themselves, to

countenance the power they exercised over the Bishops of the Roman

Provinces. For it is not any Priviledge of St. Peter, but the Priviledge

of the City of Rome, which the Emperors were alwaies willing to uphold;

that gave them such authority over other Bishops; as may be evidently

seen by that, that the Bishop of Constantinople, when the Emperour made

that City the Seat of the Empire, pretended to bee equall to the Bishop

of Rome; though at last, not without contention, the Pope carryed it,

and became the Pontifex Maximus; but in right onely of the Emperour; and

not without the bounds of the Empire; nor any where, after the Emperour

had lost his power in Rome; though it were the Pope himself that took

his power from him. From whence wee may by the way observe, that there

is no place for the superiority of the Pope over other Bishops, except

in the territories whereof he is himself the Civill Soveraign; and where

the Emperour having Soveraign Power Civill, hath expressely chosen the

Pope for the chief Pastor under himselfe, of his Christian Subjects.

Procession Of Images

The carrying about of Images in Procession, is another Relique of the

Religion of the Greeks, and Romans: For they also carried their

Idols from place to place, in a kind of Chariot, which was peculiarly

dedicated to that use, which the Latines called Thensa, and Vehiculum

Deorum; and the Image was placed in a frame, or Shrine, which they

called Ferculum: And that which they called Pompa, is the same that

now is named Procession: According whereunto, amongst the Divine Honors

which were given to Julius Caesar by the Senate, this was one, that in

the Pompe (or Procession) at the Circaean games, he should have Thensam

& Ferculum, a sacred Chariot, and a Shrine; which was as much, as to be

carried up and down as a God: Just as at this day the Popes are carried

by Switzers under a Canopie.

Wax Candles, And Torches Lighted

To these Processions also belonged the bearing of burning Torches, and

Candles, before the Images of the Gods, both amongst the Greeks, and

Romans. For afterwards the Emperors of Rome received the same honor; as

we read of Caligula, that at his reception to the Empire, he was carried

from Misenum to Rome, in the midst of a throng of People, the wayes

beset with Altars, and Beasts for Sacrifice, and burning Torches: And

of Caracalla that was received into Alexandria with Incense, and with

casting of Flowers, and Dadouchiais, that is, with Torches; for Dadochoi

were they that amongst the Greeks carried Torches lighted in the

Processions of their Gods: And in processe of time, the devout, but

ignorant People, did many times honor their Bishops with the like

pompe of Wax Candles, and the Images of our Saviour, and the Saints,

constantly, in the Church it self. And thus came in the use of Wax

Candles; and was also established by some of the ancient Councells.

The Heathens had also their Aqua Lustralis, that is to say, Holy Water.

The Church of Rome imitates them also in their Holy Dayes. They had

their Bacchanalia; and we have our Wakes, answering to them: They

their Saturnalia, and we our Carnevalls, and Shrove-tuesdays liberty

of Servants: They their Procession of Priapus; wee our fetching in,

erection, and dancing about May-poles; and Dancing is one kind of

Worship: They had their Procession called Ambarvalia; and we our

Procession about the fields in the Rogation Week. Nor do I think that

these are all the Ceremonies that have been left in the Church, from the

first conversion of the Gentiles: but they are all that I can for the

present call to mind; and if a man would wel observe that which is

delivered in the Histories, concerning the Religious Rites of the Greeks

and Romanes, I doubt not but he might find many more of these old empty

Bottles of Gentilisme, which the Doctors of the Romane Church, either

by Negligence, or Ambition, have filled up again with the new Wine of

Christianity, that will not faile in time to break them.

CHAPTER XLVI. OF DARKNESSE FROM VAIN PHILOSOPHY, AND FABULOUS TRADITIONS

What Philosophy Is

By Philosophy is understood "the Knowledge acquired by Reasoning, from

the Manner of the Generation of any thing, to the Properties; or from

the Properties, to some possible Way of Generation of the same; to the

end to bee able to produce, as far as matter, and humane force permit,

such Effects, as humane life requireth." So the Geometrician, from the

Construction of Figures, findeth out many Properties thereof; and from

the Properties, new Ways of their Construction, by Reasoning; to the end

to be able to measure Land and Water; and for infinite other uses. So

the Astronomer, from the Rising, Setting, and Moving of the Sun, and

Starres, in divers parts of the Heavens, findeth out the Causes of Day,

and Night, and of the different Seasons of the Year; whereby he keepeth

an account of Time: And the like of other Sciences.

Prudence No Part Of Philosophy

By which Definition it is evident, that we are not to account as any

part thereof, that originall knowledge called Experience, in which

consisteth Prudence: Because it is not attained by Reasoning, but found

as well in Brute Beasts, as in Man; and is but a Memory of successions

of events in times past, wherein the omission of every little

circumstance altering the effect, frustrateth the expectation of the

most Prudent: whereas nothing is produced by Reasoning aright, but

generall, eternall, and immutable Truth.

No False Doctrine Is Part Of Philosophy

Nor are we therefore to give that name to any false Conclusions: For he

that Reasoneth aright in words he understandeth, can never conclude an

Error:

No More Is Revelation Supernaturall

Nor to that which any man knows by supernaturall Revelation; because it

is not acquired by Reasoning:

Nor Learning Taken Upon Credit Of Authors

Nor that which is gotten by Reasoning from the Authority of Books;

because it is not by Reasoning from the Cause to the Effect, nor from

the Effect to the Cause; and is not Knowledge, but Faith.

Of The Beginnings And Progresse Of Philosophy

The faculty of Reasoning being consequent to the use of Speech, it was

not possible, but that there should have been some generall Truthes

found out by Reasoning, as ancient almost as Language it selfe. The

Savages of America, are not without some good Morall Sentences; also

they have a little Arithmetick, to adde, and divide in Numbers not too

great: but they are not therefore Philosophers. For as there were Plants

of Corn and Wine in small quantity dispersed in the Fields and Woods,

before men knew their vertue, or made use of them for their nourishment,

or planted them apart in Fields, and Vineyards; in which time they

fed on Akorns, and drank Water: so also there have been divers true,

generall, and profitable Speculations from the beginning; as being the

naturall plants of humane Reason: But they were at first but few in

number; men lived upon grosse Experience; there was no Method; that is

to say, no Sowing, nor Planting of Knowledge by it self, apart from the

Weeds, and common Plants of Errour and Conjecture: And the cause of it

being the want of leasure from procuring the necessities of life, and

defending themselves against their neighbours, it was impossible, till

the erecting of great Common-wealths, it should be otherwise. Leasure

is the mother of Philosophy; and Common-wealth, the mother of Peace, and

Leasure: Where first were great and flourishing Cities, there was first

the study of Philosophy. The Gymnosophists of India, the Magi of Persia,

and the Priests of Chaldea and Egypt, are counted the most ancient

Philosophers; and those Countreys were the most ancient of Kingdomes.

Philosophy was not risen to the Graecians, and other people of the West,

whose Common-wealths (no greater perhaps then Lucca, or Geneva) had

never Peace, but when their fears of one another were equall; nor the

Leasure to observe any thing but one another. At length, when Warre had

united many of these Graecian lesser Cities, into fewer, and greater;

then began Seven Men, of severall parts of Greece, to get the reputation

of being Wise; some of them for Morall and Politique Sentences; and

others for the learning of the Chaldeans and Egyptians, which was

Astronomy, and Geometry. But we hear not yet of any Schools of

Philosophy.

Of The Schools Of Philosophy Amongst The Athenians

After the Athenians by the overthrow of the Persian Armies, had gotten

the Dominion of the Sea; and thereby, of all the Islands, and Maritime

Cities of the Archipelago, as well of Asia as Europe; and were grown

wealthy; they that had no employment, neither at home, nor abroad, had

little else to employ themselves in, but either (as St. Luke says, Acts

17.21.) "in telling and hearing news," or in discoursing of Philosophy

publiquely to the youth of the City. Every Master took some place for

that purpose. Plato in certaine publique Walks called Academia, from one

Academus: Aristotle in the Walk of the Temple of Pan, called Lycaeum:

others in the Stoa, or covered Walk, wherein the Merchants Goods were

brought to land: others in other places; where they spent the time of

their Leasure, in teaching or in disputing of their Opinions: and some

in any place, where they could get the youth of the City together to

hear them talk. And this was it which Carneades also did at Rome, when

he was Ambassadour: which caused Cato to advise the Senate to dispatch

him quickly, for feare of corrupting the manners of the young men that

delighted to hear him speak (as they thought) fine things.

From this it was, that the place where any of them taught, and disputed,

was called Schola, which in their Tongue signifieth Leasure; and their

Disputations, Diatribae, that is to say, Passing of The Time. Also the

Philosophers themselves had the name of their Sects, some of them from

these their Schools: For they that followed Plato’s Doctrine, were

called Academiques; The followers of Aristotle, Peripatetiques, from the

Walk hee taught in; and those that Zeno taught, Stoiques, from the Stoa:

as if we should denominate men from More-fields, from Pauls-Church, and

from the Exchange, because they meet there often, to prate and loyter.

Neverthelesse, men were so much taken with this custome, that in time

it spread it selfe over all Europe, and the best part of Afrique; so as

there were Schools publiquely erected, and maintained for Lectures, and

Disputations, almost in every Common-wealth.

Of The Schools Of The Jews

There were also Schools, anciently, both before, and after the time of

our Saviour, amongst the Jews: but they were Schools of their Law. For

though they were called Synagogues, that is to say, Congregations of the

People; yet in as much as the Law was every Sabbath day read, expounded,

and disputed in them, they differed not in nature, but in name onely

from Publique Schools; and were not onely in Jerusalem, but in every

City of the Gentiles, where the Jews inhabited. There was such a Schoole

at Damascus, whereinto Paul entred, to persecute. There were others at

Antioch, Iconium and Thessalonica, whereinto he entred, to dispute:

And such was the Synagogue of the Libertines, Cyrenians, Alexandrians,

Cilicians, and those of Asia; that is to say, the Schoole of Libertines,

and of Jewes, that were strangers in Jerusalem: And of this Schoole they

were that disputed with Saint Steven.

The Schoole Of Graecians Unprofitable

But what has been the Utility of those Schools? what Science is there

at this day acquired by their Readings and Disputings? That wee have

of Geometry, which is the Mother of all Naturall Science, wee are not

indebted for it to the Schools. Plato that was the best Philosopher

of the Greeks, forbad entrance into his Schoole, to all that were not

already in some measure Geometricians. There were many that studied that

Science to the great advantage of mankind: but there is no mention of

their Schools; nor was there any Sect of Geometricians; nor did they

then passe under the name of Philosophers. The naturall Philosophy

of those Schools, was rather a Dream than Science, and set forth in

senselesse and insignificant Language; which cannot be avoided by

those that will teach Philosophy, without having first attained great

knowledge in Geometry: For Nature worketh by Motion; the Wayes,

and Degrees whereof cannot be known, without the knowledge of the

Proportions and Properties of Lines, and Figures. Their Morall

Philosophy is but a description of their own Passions. For the rule of

Manners, without Civill Government, is the Law of Nature; and in it,

the Law Civill; that determineth what is Honest, and Dishonest; what is

Just, and Unjust; and generally what is Good, and Evill: whereas they

make the Rules of Good, and Bad, by their own Liking, and Disliking: By

which means, in so great diversity of taste, there is nothing generally

agreed on; but every one doth (as far as he dares) whatsoever seemeth

good in his own eyes, to the subversion of Common-wealth. Their Logique

which should bee the Method of Reasoning, is nothing else but Captions

of Words, and Inventions how to puzzle such as should goe about to pose

them. To conclude there is nothing so absurd, that the old Philosophers

(as Cicero saith, who was one of them) have not some of them maintained.

And I beleeve that scarce any thing can be more absurdly said

in naturall Philosophy, than that which now is called Aristotles

Metaphysiques, nor more repugnant to Government, than much of that hee

hath said in his Politiques; nor more ignorantly, than a great part of

his Ethiques.

The Schools Of The Jews Unprofitable

The Schoole of the Jews, was originally a Schoole of the Law of Moses;

who commanded (Deut. 31.10.) that at the end of every seventh year, at

the Feast of the Tabernacles, it should be read to all the people, that

they might hear, and learn it: Therefore the reading of the Law (which

was in use after the Captivity) every Sabbath day, ought to have had

no other end, but the acquainting of the people with the Commandements

which they were to obey, and to expound unto them the writings of the

Prophets. But it is manifest, by the many reprehensions of them by

our Saviour, that they corrupted the Text of the Law with their

false Commentaries, and vain Traditions; and so little understood the

Prophets, that they did neither acknowledge Christ, nor the works he

did; for which the Prophets prophecyed. So that by their Lectures and

Disputations in their Synagogues, they turned the Doctrine of their Law

into a Phantasticall kind of Philosophy, concerning the incomprehensible

nature of God, and of Spirits; which they compounded of the Vain

Philosophy and Theology of the Graecians, mingled with their own

fancies, drawn from the obscurer places of the Scripture, and which

might most easily bee wrested to their purpose; and from the Fabulous

Traditions of their Ancestors.

University What It Is

That which is now called an University, is a Joyning together, and an

Incorporation under one Government of many Publique Schools, in one and

the same Town or City. In which, the principal Schools were ordained for

the three Professions, that is to say, of the Romane Religion, of the

Romane Law, and of the Art of Medicine. And for the study of Philosophy

it hath no otherwise place, then as a handmaid to the Romane Religion:

And since the Authority of Aristotle is onely current there, that

study is not properly Philosophy, (the nature whereof dependeth not on

Authors,) but Aristotelity. And for Geometry, till of very late times it

had no place at all; as being subservient to nothing but rigide Truth.

And if any man by the ingenuity of his owne nature, had attained to any

degree of perfection therein, hee was commonly thought a Magician, and

his Art Diabolicall.

Errors Brought Into Religion From Aristotles Metaphysiques

Now to descend to the particular Tenets of Vain Philosophy, derived to

the Universities, and thence into the Church, partly from Aristotle,

partly from Blindnesse of understanding; I shall first consider their

Principles. There is a certain Philosophia Prima, on which all other

Philosophy ought to depend; and consisteth principally, in right

limiting of the significations of such Appellations, or Names, as are

of all others the most Universall: Which Limitations serve to avoid

ambiguity, and aequivocation in Reasoning; and are commonly called

Definitions; such as are the Definitions of Body, Time, Place, Matter,

Forme, Essence, Subject, Substance, Accident, Power, Act, Finite,

Infinite, Quantity, Quality, Motion, Action, Passion, and divers others,

necessary to the explaining of a mans Conceptions concerning the Nature

and Generation of Bodies. The Explication (that is, the setling of the

meaning) of which, and the like Terms, is commonly in the Schools called

Metaphysiques; as being a part of the Philosophy of Aristotle, which

hath that for title: but it is in another sense; for there it signifieth

as much, as "Books written, or placed after his naturall Philosophy:"

But the Schools take them for Books Of Supernaturall Philosophy: for the

word Metaphysiques will bear both these senses. And indeed that which is

there written, is for the most part so far from the possibility of being

understood, and so repugnant to naturall Reason, that whosoever

thinketh there is any thing to bee understood by it, must needs think it

supernaturall.

Errors Concerning Abstract Essences

From these Metaphysiques, which are mingled with the Scripture to make

Schoole Divinity, wee are told, there be in the world certaine

Essences separated from Bodies, which they call Abstract Essences, and

Substantiall Formes: For the Interpreting of which Jargon, there is

need of somewhat more than ordinary attention in this place. Also I

ask pardon of those that are not used to this kind of Discourse, for

applying my selfe to those that are. The World, (I mean not the Earth

onely, that denominates the Lovers of it Worldly Men, but the Universe,

that is, the whole masse of all things that are) is Corporeall, that

is to say, Body; and hath the dimensions of Magnitude, namely, Length,

Bredth, and Depth: also every part of Body, is likewise Body, and hath

the like dimensions; and consequently every part of the Universe,

is Body, and that which is not Body, is no part of the Universe: And

because the Universe is all, that which is no part of it, is Nothing;

and consequently No Where. Nor does it follow from hence, that Spirits

are Nothing: for they have dimensions, and are therefore really Bodies;

though that name in common Speech be given to such Bodies onely, as are

visible, or palpable; that is, that have some degree of Opacity: But for

Spirits, they call them Incorporeall; which is a name of more honour,

and may therefore with more piety bee attributed to God himselfe; in

whom wee consider not what Attribute expresseth best his Nature, which

is Incomprehensible; but what best expresseth our desire to honour him.

To know now upon what grounds they say there be Essences Abstract, or

Substantiall Formes, wee are to consider what those words do properly

signifie. The use of Words, is to register to our selves, and make

manifest to others the Thoughts and Conceptions of our Minds. Of which

Words, some are the names of the Things conceived; as the names of all

sorts of Bodies, that work upon the Senses, and leave an Impression in

the Imagination: Others are the names of the Imaginations themselves;

that is to say, of those Ideas, or mentall Images we have of all things

wee see, or remember: And others againe are names of Names; or of

different sorts of Speech: As Universall, Plurall, Singular, Negation,

True, False, Syllogisme, Interrogation, Promise, Covenant, are the names

of certain Forms of Speech. Others serve to shew the Consequence, or

Repugnance of one name to another; as when one saith, "A Man is a Body,"

hee intendeth that the name of Body is necessarily consequent to the

name of Man; as being but severall names of the same thing, Man; which

Consequence is signified by coupling them together with the word Is.

And as wee use the Verbe Is; so the Latines use their Verbe Est, and

the Greeks their Esti through all its Declinations. Whether all other

Nations of the world have in their severall languages a word that

answereth to it, or not, I cannot tell; but I am sure they have not need

of it: For the placing of two names in order may serve to signifie their

Consequence, if it were the custome, (for Custome is it, that give words

their force,) as well as the words Is, or Bee, or Are, and the like.

And if it were so, that there were a Language without any Verb

answerable to Est, or Is, or Bee; yet the men that used it would bee

not a jot the lesse capable of Inferring, Concluding, and of all kind of

Reasoning, than were the Greeks, and Latines. But what then would become

of these Terms, of Entity, Essence, Essentiall, Essentially, that are

derived from it, and of many more that depend on these, applyed as most

commonly they are? They are therefore no Names of Things; but Signes, by

which wee make known, that wee conceive the Consequence of one name or

Attribute to another: as when we say, "a Man, is, a living Body," wee

mean not that the Man is one thing, the Living Body another, and the Is,

or Beeing a third: but that the Man, and the Living Body, is the same

thing: because the Consequence, "If hee bee a Man, hee is a living

Body," is a true Consequence, signified by that word Is. Therefore, to

bee a Body, to Walke, to bee Speaking, to Live, to See, and the like

Infinitives; also Corporeity, Walking, Speaking, Life, Sight, and the

like, that signifie just the same, are the names of Nothing; as I have

elsewhere more amply expressed.

But to what purpose (may some man say) is such subtilty in a work of

this nature, where I pretend to nothing but what is necessary to the

doctrine of Government and Obedience? It is to this purpose, that men

may no longer suffer themselves to be abused, by them, that by this

doctrine of Separated Essences, built on the Vain Philosophy of

Aristotle, would fright them from Obeying the Laws of their Countrey,

with empty names; as men fright Birds from the Corn with an empty

doublet, a hat, and a crooked stick. For it is upon this ground, that

when a Man is dead and buried, they say his Soule (that is his Life) can

walk separated from his Body, and is seen by night amongst the graves.

Upon the same ground they say, that the Figure, and Colour, and Tast of

a peece of Bread, has a being, there, where they say there is no Bread:

And upon the same ground they say, that Faith, and Wisdome, and other

Vertues are sometimes powred into a man, sometimes blown into him from

Heaven; as if the Vertuous, and their Vertues could be asunder; and a

great many other things that serve to lessen the dependance of Subjects

on the Soveraign Power of their Countrey. For who will endeavour to obey

the Laws, if he expect Obedience to be Powred or Blown into him? Or who

will not obey a Priest, that can make God, rather than his Soveraign;

nay than God himselfe? Or who, that is in fear of Ghosts, will not bear

great respect to those that can make the Holy Water, that drives them

from him? And this shall suffice for an example of the Errors, which are

brought into the Church, from the Entities, and Essences of Aristotle:

which it may be he knew to be false Philosophy; but writ it as a thing

consonant to, and corroborative of their Religion; and fearing the fate

of Socrates.

Being once fallen into this Error of Separated Essences, they are

thereby necessarily involved in many other absurdities that follow it.

For seeing they will have these Forms to be reall, they are obliged to

assign them some place. But because they hold them Incorporeall, without

all dimension of Quantity, and all men know that Place is Dimension, and

not to be filled, but by that which is Corporeall; they are driven to

uphold their credit with a distinction, that they are not indeed any

where Circumscriptive, but Definitive: Which Terms being meer Words, and

in this occasion insignificant, passe onely in Latine, that the vanity

of them may bee concealed. For the Circumscription of a thing, is

nothing else but the Determination, or Defining of its Place; and so

both the Terms of the Distinction are the same. And in particular, of

the Essence of a Man, which (they say) is his Soule, they affirm it,

to be All of it in his little Finger, and All of it in every other Part

(how small soever) of his Body; and yet no more Soule in the Whole Body,

than in any one of those Parts. Can any man think that God is served

with such absurdities? And yet all this is necessary to beleeve,

to those that will beleeve the Existence of an Incorporeall Soule,

Separated from the Body.

And when they come to give account, how an Incorporeall Substance can

be capable of Pain, and be tormented in the fire of Hell, or Purgatory,

they have nothing at all to answer, but that it cannot be known how fire

can burn Soules.

Again, whereas Motion is change of Place, and Incorporeall Substances

are not capable of Place, they are troubled to make it seem possible,

how a Soule can goe hence, without the Body to Heaven, Hell, or

Purgatory; and how the Ghosts of men (and I may adde of their clothes

which they appear in) can walk by night in Churches, Church-yards, and

other places of Sepulture. To which I know not what they can answer,

unlesse they will say, they walke Definitive, not Circumscriptive, or

Spiritually, not Temporally: for such egregious distinctions are equally

applicable to any difficulty whatsoever.

Nunc-stans

For the meaning of Eternity, they will not have it to be an Endlesse

Succession of Time; for then they should not be able to render a reason

how Gods Will, and Praeordaining of things to come, should not be before

his Praescience of the same, as the Efficient Cause before the Effect,

or Agent before the Action; nor of many other their bold opinions

concerning the Incomprehensible Nature of God. But they will teach us,

that Eternity is the Standing still of the Present Time, a Nunc-stans

(as the Schools call it;) which neither they, nor any else understand,

no more than they would a Hic-stans for an Infinite greatnesse of Place.

One Body In Many Places, And Many Bodies In One Place At Once

And whereas men divide a Body in their thought, by numbring parts of

it, and in numbring those parts, number also the parts of the Place

it filled; it cannot be, but in making many parts, wee make also many

places of those parts; whereby there cannot bee conceived in the mind of

any man, more, or fewer parts, than there are places for: yet they will

have us beleeve, that by the Almighty power of God, one body may be at

one and the same time in many places; and many bodies at one and the

same time in one place; as if it were an acknowledgment of the Divine

Power, to say, that which is, is not; or that which has been, has not

been. And these are but a small part of the Incongruities they are

forced to, from their disputing Philosophically, in stead of admiring,

and adoring of the Divine and Incomprehensible Nature; whose Attributes

cannot signifie what he is, but ought to signifie our desire to honour

him, with the best Appellations we can think on. But they that venture

to reason of his Nature, from these Attributes of Honour, losing their

understanding in the very first attempt, fall from one Inconvenience

into another, without end, and without number; in the same manner,

as when a man ignorant of the Ceremonies of Court, comming into the

presence of a greater Person than he is used to speak to, and stumbling

at his entrance, to save himselfe from falling, lets slip his Cloake;

to recover his Cloake, lets fall his Hat; and with one disorder after

another, discovers his astonishment and rusticity.

Absurdities In Naturall Philosophy, As Gravity The Cause Of Heavinesse

Then for Physiques, that is, the knowledge of the subordinate, and

secundary causes of naturall events; they render none at all, but empty

words. If you desire to know why some kind of bodies sink naturally

downwards toward the Earth, and others goe naturally from it; The

Schools will tell you out of Aristotle, that the bodies that sink

downwards, are Heavy; and that this Heavinesse is it that causes them to

descend: But if you ask what they mean by Heavinesse, they will define

it to bee an endeavour to goe to the center of the Earth: so that the

cause why things sink downward, is an Endeavour to be below: which is

as much as to say, that bodies descend, or ascend, because they doe.

Or they will tell you the center of the Earth is the place of Rest, and

Conservation for Heavy things; and therefore they endeavour to be there:

As if Stones, and Metalls had a desire, or could discern the place they

would bee at, as Man does; or loved Rest, as Man does not; or that a

peece of Glasse were lesse safe in the Window, than falling into the

Street.

Quantity Put Into Body Already Made

If we would know why the same Body seems greater (without adding to it)

one time, than another; they say, when it seems lesse, it is Condensed;

when greater, Rarefied. What is that Condensed, and Rarefied? Condensed,

is when there is in the very same Matter, lesse Quantity than before;

and Rarefied, when more. As if there could be Matter, that had not some

determined Quantity; when Quantity is nothing else but the Determination

of Matter; that is to say of Body, by which we say one Body is greater,

or lesser than another, by thus, or thus much. Or as if a Body were made

without any Quantity at all, and that afterwards more, or lesse were put

into it, according as it is intended the Body should be more, or lesse

Dense.

Powring In Of Soules

For the cause of the Soule of Man, they say, Creatur Infundendo, and

Creando Infunditur: that is, "It is Created by Powring it in," and

"Powred in by Creation."

Ubiquity Of Apparition

For the Cause of Sense, an ubiquity of Species; that is, of the Shews

or Apparitions of objects; which when they be Apparitions to the Eye, is

Sight; when to the Eare, Hearing; to the Palate, Tast; to the Nostrill,

Smelling; and to the rest of the Body, Feeling.

Will, The Cause Of Willing

For cause of the Will, to doe any particular action, which is called

Volitio, they assign the Faculty, that is to say, the Capacity in

generall, that men have, to will sometimes one thing, sometimes another,

which is called Voluntas; making the Power the cause of the Act: As

if one should assign for cause of the good or evill Acts of men, their

Ability to doe them.

Ignorance An Occult Cause

And in many occasions they put for cause of Naturall events, their own

Ignorance, but disguised in other words: As when they say, Fortune is

the cause of things contingent; that is, of things whereof they know no

cause: And as when they attribute many Effects to Occult Qualities; that

is, qualities not known to them; and therefore also (as they thinke)

to no Man else. And to Sympathy, Antipathy, Antiperistasis, Specificall

Qualities, and other like Termes, which signifie neither the Agent that

produceth them, nor the Operation by which they are produced.

If such Metaphysiques, and Physiques as this, be not Vain Philosophy,

there was never any; nor needed St. Paul to give us warning to avoid it.

One Makes The Things Incongruent, Another The Incongruity

And for their Morall, and Civill Philosophy, it hath the same, or

greater absurdities. If a man doe an action of Injustice, that is to

say, an action contrary to the Law, God they say is the prime cause of

the Law, and also the prime cause of that, and all other Actions; but no

cause at all of the Injustice; which is the Inconformity of the Action

to the Law. This is Vain Philosophy. A man might as well say, that one

man maketh both a streight line, and a crooked, and another maketh their

Incongruity. And such is the Philosophy of all men that resolve of their

Conclusions, before they know their Premises; pretending to comprehend,

that which is Incomprehensible; and of Attributes of Honour to make

Attributes of Nature; as this distinction was made to maintain the

Doctrine of Free-Will, that is, of a Will of man, not subject to the

Will of God.

Private Appetite The Rule Of Publique Good:

Aristotle, and other Heathen Philosophers define Good, and Evill, by the

Appetite of men; and well enough, as long as we consider them governed

every one by his own Law: For in the condition of men that have no other

Law but their own Appetites, there can be no generall Rule of Good, and

Evill Actions. But in a Common-wealth this measure is false: Not the

Appetite of Private men, but the Law, which is the Will and Appetite of

the State is the measure. And yet is this Doctrine still practised; and

men judge the Goodnesse, or Wickednesse of their own, and of other mens

actions, and of the actions of the Common-wealth it selfe, by their own

Passions; and no man calleth Good or Evill, but that which is so in his

own eyes, without any regard at all to the Publique Laws; except onely

Monks, and Friers, that are bound by Vow to that simple obedience to

their Superiour, to which every Subject ought to think himself bound by

the Law of Nature to the Civill Soveraign. And this private measure of

Good, is a Doctrine, not onely Vain, but also Pernicious to the Publique

State.

And That Lawfull Marriage Is Unchastity

It is also Vain and false Philosophy, to say the work of Marriage is

repugnant to Chastity, or Continence, and by consequence to make them

Morall Vices; as they doe, that pretend Chastity, and Continence, for

the ground of denying Marriage to the Clergy. For they confesse it is

no more, but a Constitution of the Church, that requireth in those holy

Orders that continually attend the Altar, and administration of the

Eucharist, a continuall Abstinence from women, under the name of

continuall Chastity, Continence, and Purity. Therefore they call the

lawfull use of Wives, want of Chastity, and Continence; and so make

Marriage a Sin, or at least a thing so impure, and unclean, as to render

a man unfit for the Altar. If the Law were made because the use of Wives

is Incontinence, and contrary to Chastity, then all marriage is vice; If

because it is a thing too impure, and unclean for a man consecrated to

God; much more should other naturall, necessary, and daily works which

all men doe, render men unworthy to bee Priests, because they are more

unclean.

But the secret foundation of this prohibition of Marriage of Priests, is

not likely to have been laid so slightly, as upon such errours in Morall

Philosophy; nor yet upon the preference of single life, to the estate of

Matrimony; which proceeded from the wisdome of St. Paul, who perceived

how inconvenient a thing it was, for those that in those times of

persecution were Preachers of the Gospel, and forced to fly from one

countrey to another, to be clogged with the care of wife and children;

but upon the design of the Popes, and Priests of after times, to make

themselves the Clergy, that is to say, sole Heirs of the Kingdome of God

in this world; to which it was necessary to take from them the use of

Marriage, because our Saviour saith, that at the coming of his Kingdome

the Children of God shall "neither Marry, nor bee given in Marriage, but

shall bee as the Angels in heaven;" that is to say, Spirituall. Seeing

then they had taken on them the name of Spirituall, to have allowed

themselves (when there was no need) the propriety of Wives, had been an

Incongruity.

And That All Government But Popular, Is Tyranny

From Aristotles Civill Philosophy, they have learned, to call all manner

of Common-wealths but the Popular, (such as was at that time the state

of Athens,) Tyranny. All Kings they called Tyrants; and the Aristocracy

of the thirty Governours set up there by the Lacedemonians that subdued

them, the thirty Tyrants: As also to call the condition of the people

under the Democracy, Liberty. A Tyrant originally signified no more

simply, but a Monarch: But when afterwards in most parts of Greece that

kind of government was abolished, the name began to signifie, not onely

the thing it did before, but with it, the hatred which the Popular

States bare towards it: As also the name of King became odious after the

deposing of the Kings in Rome, as being a thing naturall to all men,

to conceive some great Fault to be signified in any Attribute, that is

given in despight, and to a great Enemy. And when the same men shall be

displeased with those that have the administration of the Democracy,

or Aristocracy, they are not to seek for disgraceful names to expresse

their anger in; but call readily the one Anarchy, and the other

Oligarchy, or the Tyranny Of A Few. And that which offendeth the People,

is no other thing, but that they are governed, not as every one of them

would himselfe, but as the Publique Representant, be it one Man, or an

Assembly of men thinks fit; that is, by an Arbitrary government: for

which they give evill names to their Superiors; never knowing (till

perhaps a little after a Civill warre) that without such Arbitrary

government, such Warre must be perpetuall; and that it is Men, and Arms,

not Words, and Promises, that make the Force and Power of the Laws.

That Not Men, But Law Governs

And therefore this is another Errour of Aristotles Politiques, that in

a wel ordered Common-wealth, not Men should govern, but the Laws. What

man, that has his naturall Senses, though he can neither write nor read,

does not find himself governed by them he fears, and beleeves can kill

or hurt him when he obeyeth not? or that beleeves the Law can hurt him;

that is, Words, and Paper, without the Hands, and Swords of men? And

this is of the number of pernicious Errors: for they induce men, as oft

as they like not their Governours, to adhaere to those that call them

Tyrants, and to think it lawfull to raise warre against them: And yet

they are many times cherished from the Pulpit, by the Clergy.

Laws Over The Conscience

There is another Errour in their Civill Philosophy (which they never

learned of Aristotle, nor Cicero, nor any other of the Heathen,) to

extend the power of the Law, which is the Rule of Actions onely, to the

very Thoughts, and Consciences of men, by Examination, and Inquisition

of what they Hold, notwithstanding the Conformity of their Speech and

Actions: By which, men are either punished for answering the truth

of their thoughts, or constrained to answer an untruth for fear of

punishment. It is true, that the Civill Magistrate, intending to employ

a Minister in the charge of Teaching, may enquire of him, if hee bee

content to Preach such, and such Doctrines; and in case of refusall,

may deny him the employment: But to force him to accuse himselfe of

Opinions, when his Actions are not by Law forbidden, is against the

Law of Nature; and especially in them, who teach, that a man shall bee

damned to Eternall and extream torments, if he die in a false opinion

concerning an Article of the Christian Faith. For who is there, that

knowing there is so great danger in an error, when the naturall care

of himself, compelleth not to hazard his Soule upon his own judgement,

rather than that of any other man that is unconcerned in his damnation?

Private Interpretation Of Law

For a Private man, without the Authority of the Common-wealth, that is

to say, without permission from the Representant thereof, to Interpret

the Law by his own Spirit, is another Error in the Politiques; but not

drawn from Aristotle, nor from any other of the Heathen Philosophers.

For none of them deny, but that in the Power of making Laws, is

comprehended also the Power of Explaining them when there is need. And

are not the Scriptures, in all places where they are Law, made Law by

the Authority of the Common-wealth, and consequently, a part of the

Civill Law?

Of the same kind it is also, when any but the Soveraign restraineth in

any man that power which the Common-wealth hath not restrained: as they

do, that impropriate the Preaching of the Gospell to one certain Order

of men, where the Laws have left it free. If the State give me leave to

preach, or teach; that is, if it forbid me not, no man can forbid me.

If I find my selfe amongst the Idolaters of America, shall I that am a

Christian, though not in Orders, think it a sin to preach Jesus Christ,

till I have received Orders from Rome? or when I have preached, shall

not I answer their doubts, and expound the Scriptures to them; that is

shall I not Teach? But for this may some say, as also for administring

to them the Sacraments, the necessity shall be esteemed for a sufficient

Mission; which is true: But this is true also, that for whatsoever,

a dispensation is due for the necessity, for the same there needs no

dispensation, when there is no Law that forbids it. Therefore to deny

these Functions to those, to whom the Civill Soveraigne hath not denyed

them, is a taking away of a lawfull Liberty, which is contrary to the

Doctrine of Civill Government.

Language Of Schoole-Divines

More examples of Vain Philosophy, brought into Religion by the Doctors

of Schoole-Divinity, might be produced; but other men may if they please

observe them of themselves. I shall onely adde this, that the

Writings of Schoole-Divines, are nothing else for the most part, but

insignificant Traines of strange and barbarous words, or words otherwise

used, then in the common use of the Latine tongue; such as would pose

Cicero, and Varro, and all the Grammarians of ancient Rome. Which if any

man would see proved, let him (as I have said once before) see whether

he can translate any Schoole-Divine into any of the Modern tongues, as

French, English, or any other copious language: for that which cannot

in most of these be made Intelligible, is no Intelligible in the Latine.

Which Insignificancy of language, though I cannot note it for false

Philosophy; yet it hath a quality, not onely to hide the Truth, but also

to make men think they have it, and desist from further search.

Errors From Tradition

Lastly, for the errors brought in from false, or uncertain History, what

is all the Legend of fictitious Miracles, in the lives of the Saints;

and all the Histories of Apparitions, and Ghosts, alledged by the

Doctors of the Romane Church, to make good their Doctrines of Hell, and

purgatory, the power of Exorcisme, and other Doctrines which have no

warrant, neither in Reason, nor Scripture; as also all those Traditions

which they call the unwritten Word of God; but old Wives Fables?

Whereof, though they find dispersed somewhat in the Writings of the

ancient Fathers; yet those Fathers were men, that might too easily

beleeve false reports; and the producing of their opinions for testimony

of the truth of what they beleeved, hath no other force with them that

(according to the Counsell of St. John 1 Epist. chap. 4. verse 1.)

examine Spirits, than in all things that concern the power of the Romane

Church, (the abuse whereof either they suspected not, or had benefit

by it,) to discredit their testimony, in respect of too rash beleef of

reports; which the most sincere men, without great knowledge of naturall

causes, (such as the Fathers were) are commonly the most subject to: For

naturally, the best men are the least suspicious of fraudulent purposes.

Gregory the Pope, and S. Bernard have somewhat of Apparitions of Ghosts,

that said they were in Purgatory; and so has our Beda: but no where, I

beleeve, but by report from others. But if they, or any other, relate

any such stories of their own knowledge, they shall not thereby confirm

the more such vain reports; but discover their own Infirmity, or Fraud.

Suppression Of Reason

With the Introduction of False, we may joyn also the suppression of True

Philosophy, by such men, as neither by lawfull authority, nor sufficient

study, are competent Judges of the truth. Our own Navigations make

manifest, and all men learned in humane Sciences, now acknowledge there

are Antipodes: And every day it appeareth more and more, that Years, and

Dayes are determined by Motions of the Earth. Neverthelesse, men that

have in their Writings but supposed such Doctrine, as an occasion to

lay open the reasons for, and against it, have been punished for it

by Authority Ecclesiasticall. But what reason is there for it? Is it

because such opinions are contrary to true Religion? that cannot be,

if they be true. Let therefore the truth be first examined by competent

Judges, or confuted by them that pretend to know the contrary. Is

it because they be contrary to the Religion established? Let them be

silenced by the Laws of those, to whom the Teachers of them are subject;

that is, by the Laws Civill: For disobedience may lawfully be punished

in them, that against the Laws teach even true Philosophy. Is it because

they tend to disorder in Government, as countenancing Rebellion, or

Sedition? then let them be silenced, and the Teachers punished by vertue

of his power to whom the care of the Publique quiet is committed; which

is the Authority Civill. For whatsoever Power Ecclesiastiques take upon

themselves (in any place where they are subject to the State) in their

own Right, though they call it Gods Right, is but Usurpation.

CHAPTER XLVII. OF THE BENEFIT THAT PROCEEDETH FROM SUCH DARKNESSE, AND

TO WHOM IT ACCREWETH

He That Receiveth Benefit By A Fact, Is Presumed To Be The Author

Cicero maketh honorable mention of one of the Cassii, a severe Judge

amongst the Romans, for a custome he had, in Criminal causes, (when the

testimony of the witnesses was not sufficient,) to ask the Accusers,

Cui Bono; that is to say, what Profit, Honor, or other Contentment, the

accused obtained, or expected by the Fact. For amongst Praesumptions,

there is none that so evidently declareth the Author, as doth the

BENEFIT of the Action. By the same rule I intend in this place to

examine, who they may be, that have possessed the People so long in this

part of Christendome, with these Doctrines, contrary to the Peaceable

Societies of Mankind.

That The Church Militant Is The Kingdome Of God, Was First Taught By

The Church Of Rome

And first, to this Error, That The Present Church Now Militant On Earth,

Is The Kingdome Of God, (that is, the Kingdome of Glory, or the Land of

Promise; not the Kingdome of Grace, which is but a Promise of the

Land,) are annexed these worldly Benefits, First, that the Pastors,

and Teachers of the Church, are entitled thereby, as Gods Publique

Ministers, to a Right of Governing the Church; and consequently (because

the Church, and Common-wealth are the same Persons) to be Rectors, and

Governours of the Common-wealth. By this title it is, that the Pope

prevailed with the subjects of all Christian Princes, to beleeve, that

to disobey him, was to disobey Christ himselfe; and in all differences

between him and other Princes, (charmed with the word Power Spirituall,)

to abandon their lawfull Soveraigns; which is in effect an universall

Monarchy over all Christendome. For though they were first invested in

the right of being Supreme Teachers of Christian Doctrine, by, and

under Christian Emperors, within the limits of the Romane Empire (as is

acknowledged by themselves) by the title of Pontifex Maximus, who was an

Officer subject to the Civill State; yet after the Empire was divided,

and dissolved, it was not hard to obtrude upon the people already

subject to them, another Title, namely, the Right of St. Peter; not

onely to save entire their pretended Power; but also to extend the same

over the same Christian Provinces, though no more united in the Empire

of Rome. This Benefit of an Universall Monarchy, (considering the desire

of men to bear Rule) is a sufficient Presumption, that the popes that

pretended to it, and for a long time enjoyed it, were the Authors of

the Doctrine, by which it was obtained; namely, that the Church now

on Earth, is the Kingdome of Christ. For that granted, it must be

understood, that Christ hath some Lieutenant amongst us, by whom we are

to be told what are his Commandements.

After that certain Churches had renounced this universall Power of the

Pope, one would expect in reason, that the Civill Soveraigns in all

those Churches, should have recovered so much of it, as (before they had

unadvisedly let it goe) was their own Right, and in their own hands.

And in England it was so in effect; saving that they, by whom the Kings

administred the Government of Religion, by maintaining their imployment

to be in Gods Right, seemed to usurp, if not a Supremacy, yet an

Independency on the Civill Power: and they but seemed to usurp it, in

as much as they acknowledged a Right in the King, to deprive them of the

Exercise of their Functions at his pleasure.

And Maintained Also By The Presbytery

But in those places where the Presbytery took that Office, though many

other Doctrines of the Church of Rome were forbidden to be taught; yet

this Doctrine, that the Kingdome of Christ is already come, and that it

began at the Resurrection of our Saviour, was still retained. But Cui

Bono? What Profit did they expect from it? The same which the Popes

expected: to have a Soveraign Power over the People. For what is it for

men to excommunicate their lawful King, but to keep him from all places

of Gods publique Service in his own Kingdom? and with force to resist

him, when he with force endeavoureth to correct them? Or what is it,

without Authority from the Civill Soveraign, to excommunicate any

person, but to take from him his Lawfull Liberty, that is, to usurpe

an unlawfull Power over their Brethren? The Authors therefore of this

Darknesse in Religion, are the Romane, and the Presbyterian Clergy.

Infallibility

To this head, I referre also all those Doctrines, that serve them to

keep the possession of this spirituall Soveraignty after it is gotten.

As first, that the Pope In His Publique Capacity Cannot Erre. For who

is there, that beleeving this to be true, will not readily obey him in

whatsoever he commands?

Subjection Of Bishops

Secondly, that all other Bishops, in what Common-wealth soever, have

not their Right, neither immediately from God, nor mediately from their

Civill Soveraigns, but from the Pope, is a Doctrine, by which there

comes to be in every Christian Common-wealth many potent men, (for so

are Bishops,) that have their dependance on the Pope, and owe obedience

to him, though he be a forraign Prince; by which means he is able, (as

he hath done many times) to raise a Civill War against the State

that submits not it self to be governed according to his pleasure and

Interest.

Exemptions Of The Clergy

Thirdly, the exemption of these, and of all other Priests, and of all

Monkes, and Fryers, from the Power of the Civill Laws. For by this

means, there is a great part of every Common-wealth, that enjoy the

benefit of the Laws, and are protected by the Power of the Civill State,

which neverthelesse pay no part of the Publique expence; nor are

lyable to the penalties, as other Subjects, due to their crimes; and

consequently, stand not in fear of any man, but the Pope; and adhere to

him onely, to uphold his universall Monarchy.

The Names Of Sacerdotes, And Sacrifices

Fourthly, the giving to their Priests (which is no more in the New

Testament but Presbyters, that is, Elders) the name of Sacerdotes, that

is, Sacrificers, which was the title of the Civill Soveraign, and his

publique Ministers, amongst the Jews, whilest God was their King. Also,

the making the Lords Supper a Sacrifice, serveth to make the People

beleeve the Pope hath the same power over all Christian, that Moses

and Aaron had over the Jews; that is to say, all power, both Civill and

Ecclesiasticall, as the High Priest then had.

The Sacramentation Of Marriage

Fiftly, the teaching that Matrimony is a Sacrament, giveth to the

Clergy the Judging of the lawfulnesse of Marriages; and thereby, of what

Children are Legitimate; and consequently, of the Right of Succession to

haereditary Kingdomes.

The Single Life Of Priests

Sixtly, the Deniall of Marriage to Priests, serveth to assure this Power

of the pope over Kings. For if a King be a Priest, he cannot Marry, and

transmit his Kingdome to his Posterity; If he be not a Priest then the

Pope pretendeth this Authority Ecclesiasticall over him, and over his

people.

Auricular Confession

Seventhly, from Auricular Confession, they obtain, for the assurance of

their Power, better intelligence of the designs of Princes, and great

persons in the Civill State, than these can have of the designs of the

State Ecclesiasticall.

Canonization Of Saints, And Declaring Of Martyrs

Eighthly, by the Canonization of Saints, and declaring who are Martyrs,

they assure their Power, in that they induce simple men into an

obstinacy against the Laws and Commands of their Civill Soveraigns even

to death, if by the Popes excommunication, they be declared Heretiques

or Enemies to the Church; that is, (as they interpret it,) to the Pope.

Transubstantiation, Penance, Absolution

Ninthly, they assure the same, by the Power they ascribe to every

Priest, of making Christ; and by the Power of ordaining Pennance; and of

Remitting, and Retaining of sins.

Purgatory, Indulgences, Externall Works

Tenthly, by the Doctrine of Purgatory, of Justification by externall

works, and of Indulgences, the Clergy is enriched.

Daemonology And Exorcism

Eleventhly, by their Daemonology, and the use of Exorcisme, and other

things appertaining thereto, they keep (or thinke they keep) the People

Besides the Idolatrous Worship of Images, there is also a Scandalous