So Urban VIII. informs us in his very Bull or Decretal Letters for his Canonization: where feveral miraculous Works are faid to have been done for thofe, who fled to his help, and religiously worshipped his Image, and commended themfelves to him (as the words are) with all their heart. He was made indeed a Beato by the preceeding Pope: But the like Stories are told of Xavier, one of Ignatius his Companions, unto whofe Interceffion the People applied themselves, and hoped in his merits (as the Bull for his Sainting tells us) even before he was made a Beato. So exceeding prone they have been of late to run into Superftition; as they were more long ago in the days of St. Martin, who broke down an Altar, which had been fet up by former Bishops themselves in honour of a Martyr, (as the People called him) who proved to be no better than a Highway-man (as St. Martin discovered) that had been executed for his Robberies, and there buried.

SECT. XVII.

Popery and Mahometanifm had the fame Original.

WE may fafely therefore affirm, that the

account which Grotius gives, in the beginning of the VI. Book, of the rife of Mahometanifm, may ferve as well for the Original of Popery. Which took its rife from the great decay of true piety; and the vain jangling that fell out among Chriftian People, by imploying their time in curious Questions; which made the

vulgar at last not know what to believe, and to lay the Fault upon the Scriptures; nay to avoid them as hurtful and dangerous. And then it was eafie to lead them any whither, when they had forfaken the light which fhewed them their way: and began alfo to place Religion, not in purity of Mind, but in Rites and Ceremonies; and to content themselves in fuch things,as ferved rather to exercise the Body, than to amend the Soul.

In fhort, that falfe Prophet Mahomet, and an Univerfal Bishop, fprang up both together, very near the fame time: as Treafon and Idolatry fetled themselves alfo together at the fame time in the Age following. For the Pope, under the pretence of retaining Images, which the Conftantinopolitan Emperour deftroyed, revolted from him; denyed him the Tribute that was wont till then, to be paid him, even out of Rome it felf, as well as other places: and denying him all Obedience, plainly thruft him out of Italy. This account Zonaras, and others give of Gregory the IId's proceeding against Leo Ifaurus: and thus the Bishop of Rome, by his Papal Authority, became the first Author of defection from a lawful Prince, upon the account of Religion.

SECT. XVIII.

And supports it felf by the fame means.

F we look further into what was faid before

we

about Mahometism, we fhall find that Popery ftands, and upholds it felf, by the very fame fhameful means, which keep up the Religion of

that

that falfe Prophet. By force, that is, and violence: compelling Men, where they have any power to confent to what they fay, or rather to feign a confent to what they do not believe. Which discovers the weakness of that Religion, and of the reasons of those that profefs it: For he that extorts affent, (as was faid in the Book foregoing) by fenfe of Pain, or fear of Punishment; plainly confeffes by that very proceeding, that he diftrufts his Arguments.

At the best, they require belief of Men without all liberty of enquiring into Religion. For the Vulgar (juft as in Turky) are prohibited to read the Books which are accounted holy: which is a manifeft fign of its iniquity (as he there fpeaks of the Turkish Religion;) for justly may that Merchandize be fufpected, which is obtruded upon this condition; that it must not be look'd into, nor examined. This is the way of the groffeft deceivers; who will not fubmit themfelves to a Trial, and refuse to give any account: but will have us fubmit to their Authority, and take what fuch Men as they fay upon truft, Which is the Method of the Roman Church, who are wont to put doubting of any part of their Doctrine among mortal fins: And fo, for fear what the iffue may be, will not fuffer their People to try their Religion with indifference, that is, with true liberty of Judgment, and with a refolution to doubt of it, if the Grounds of it appear upon examination to be uncertain, and to leave it, if they prove apparently falfe.

It is true indeed (as it there follows) there is not in every Man the like capacity of knowledge, and quick-fightedness to difcern between Truth and Falfhood: Many alfo are carried away into

Error

Error by Pride; others by inordinate Paffions or Affections; and fome by Cuftom and Imitation, or by the weakness of their Understandings, and forwardness to judge without due confideration, or advice, with their proper Guides. But thofe very Books, which the Roman Church pretends may miflead Men, (and therefore will not let them ufe) teach them, in the firft and principal place, to purge themfelves from all naughty affections; and then to be fober-minded, and not too forward to determine things on their own heads; but to reverence their Judgments, who are over them in the Lord: and not to pretend to Religion, nor imagine they can judge a-right, till they be humble, and meck, and without any other defign, than this alone, of faving their Souls. Now the Divine Goodnefs forbids us to think, that fuch Men fhall not be able to find the way to eternal Salvation, who feek for it in God's own Word, and in this manner; without any by-refpect to honour or worldly advantage; and with intire fubmiffion of themfelves and all they have to Him, imploring his affiftance, that they may attain it. Which are in effect the very words of Juftin Martyr and Origen.

And truly, fince GOD hath implanted in Mens minds the power and faculty of judging; there is no part of truth that better deferves the imployment of this faculty about it, than that of which we cannot be ignorant without hazard of our Salvation. After this, whofoever inquires with a godly mind, he fhall not dangerously err; And where should he enquire after it, but in God's moft Holy Word? without which we cannot know whether there be either Church or Priest or any thing elfe, wherein they would have us truft.

SECT.

SECT. XIX.

And refuses to be tried by Scripture.

T is a manifeft fign therefore of Imposture, that, when they cannot for fhame, but fometimes fuffer their Religion to be tried, yet they will not have it tried by the holy Scriptures: In the reading of which (as was excellently faid in the Conclufion of the foregoing Books) no man can be deceived, but he who hath firft deceived himfelf. For the Writers of them were more faithful, and fuller of Divine Inspiration, than either to defraud us of any neceffary part of Divine Truth; or to hide it in a Cloud, fo that we cannot fee it.

Why then should any body decline this way of trial? unless they fee themfelves fo manifeftly condemned by the holy Scripturess, that they dare not let their Cause be brought into fo clear a light. Which hurts indeed fore eyes; but comforts and delights thofe that are found ; fhewing us fo plainly what we are to embrace, aud what to refufe, and being fo fure and fo perfect a Guide in all fuch matters; that St. Hilary not only commends and admires the Emperor Conftantius for defiring a Faith, according to what was written: But faith, He is an Antichrift who refufes this; and an Anathema that counterfeits it. And thereupon calls to him in this manner; O Emperor, thou feekeft for Faith; hearken to it, not out of new little Papers, but of the Books of God. There we must seek for it if we mean to find it: and if they be filent and can tell us nothing (fays St. Ambrofe) who fhall dare to speak?

Let