doctrine of Aristotle into Religion, by the
Schoole-men; from whence there arose so many contradictions, and
absurdities, as brought the Clergy into a reputation both of Ignorance,
and of Fraudulent intention; and enclined people to revolt from them,
either against the will of their own Princes, as in France, and Holland;
or with their will, as in England.

Lastly, amongst the points by the Church of Rome declared necessary for
Salvation, there be so many, manifestly to the advantage of the Pope,
and of his spirituall subjects, residing in the territories of other
Christian Princes, that were it not for the mutuall emulation of those
Princes, they might without warre, or trouble, exclude all forraign
Authority, as easily as it has been excluded in England. For who is
there that does not see, to whose benefit it conduceth, to have it
believed, that a King hath not his Authority from Christ, unlesse a
Bishop crown him? That a King, if he be a Priest, cannot Marry? That
whether a Prince be born in lawfull Marriage, or not, must be judged by
Authority from Rome? That Subjects may be freed from their Alleageance,
if by the Court of Rome, the King be judged an Heretique? That a King
(as Chilperique of France) may be deposed by a Pope (as Pope Zachary,)
for no cause; and his Kingdome given to one of his Subjects? That the
Clergy, and Regulars, in what Country soever, shall be exempt from the
Jurisdiction of their King, in cases criminall? Or who does not see, to
whose profit redound the Fees of private Masses, and Vales of Purgatory;
with other signes of private interest, enough to mortifie the most
lively Faith, if (as I sayd) the civill Magistrate, and Custome did not
more sustain it, than any opinion they have of the Sanctity, Wisdome,
or Probity of their Teachers? So that I may attribute all the changes
of Religion in the world, to one and the some cause; and that is,
unpleasing Priests; and those not onely amongst Catholiques, but even in
that Church that hath presumed most of Reformation.

CHAPTER XIII. OF THE NATURALL CONDITION OF MANKIND,

AS CONCERNING THEIR FELICITY, AND MISERY

Nature hath made men so equall, in the faculties of body, and mind; as
that though there bee found one man sometimes manifestly stronger
in body, or of quicker mind then another; yet when all is reckoned
together, the difference between man, and man, is not so considerable,
as that one man can thereupon claim to himselfe any benefit,