of having the substance of Christianity amongst them even by our owne confession 10 They dazell the eyes of the world with the shew of a multitude of religious persons which they say haue renounced the world trampled vnder their feet the delights riches and honours of earth that they may aspire vnto heaven So in the vpshot they make their conclusion that where these notes are there is the Church and where they are not she cannot be And so presuming that they may with good right take these notes vnto themselues and that we can pretend nothing for them albeit this truth receiued amongst vs dart her most cleere and liuely rayes into the most passionate and partiall eyes yet they alwaies condemne vs vpon these prejudices CHAP. VIII A consideration of the outward glory of the Romish Church and of the meane estate of the true Church NOw albeit these considerations might make the world doubt whether we were the true Church or no yet they should not haue made them to condemne vs. The Lord Iesus was surnamed the Nazarene this very surname made Nathanael to doubt whether he were the Messias or no. Can any good come out of Nazareth said he to Philip but as soone as Philip answered him come and see he went and saw him What shall wee loose by it if we take a stricter view of these appearances that we may see whether there bee no cosenage in them The most rigorous examâ—nation will not make them false contrarily their truth the more it s tried it will become the more illustrious But if they are but cheating shewes what honest heart will not bee content that the imposture should be detected To this purpose wee are now busied And for as much as the matter we haue in hand is large that our discourse may not roue wee will severally examine these pretences in the same order wee propounded thâ—m Of all these appearances the Magnificence of the Romane Church is the first with which she presents her selfe to the view of people being remarkable by three principall circumstances 1 Her outward glory 2 Her ceremonies 3 Her policy But what will become of this maine point if al these circumstances ought to make vs the more suspect her and if the Church which in this respect is opposite vnto her for the want of these shewes deserueth to be better esteemed of by vs Surely 1 The nature of the Church 2 Her condition 3 The dangerous inconveniences which these circumstances draw along with thâ—m forbid vs to admit them for characters and badges of the true Church for the glory and lustre of the Church is not outward bodily visible but inward spirituall invisible All her beauty is within shee is like vnto the Tents of Kedar as soone couered with dust and well nigh burned with the heat of the Sunne as soone beâ—tâ—n shaken with stormes and tempests but in the meane time inwardly all glittering in glory and magnificence Like in this unto her head the Lord Iesus as being predestinated to bee made conformable vnto his image who during the time of his conversation here belowe had nothing without him that could make him amiable being contemptible in his owne person in his Disciples and followers in the iudgement of him who saw but his outside Who would haue compared him in this respect to Tiberius or Pilate or Caiphas the high Priest Borne in a Cratch not in a Palace in a blinde village not at Ierusalem not at Rome of the Royall stocke indeed but then when the glory of it was quite eclipsed amongst the Israelites but at a time when they were slaues to the Romans of a Virgin but so poore that shee was betrothed to a Carpenter at his biâ—th indeed adored by a company of shepheards but by a few wisemeÌ„ persecuted by Herod living in such a retired obscurity vntill the time of his Baptisme that Iohn himselfe knew him not Then was hee led by the spirit into the Wildernesse tempted by Satan by him carried vp to a pinnacle of the Temple and after all this having begun his preaching continually and vnmercifully persecuted even to death but by whom Surely by the Princes of the world the Magistrates the very same which pretended the title of the Church the authority succession and chaire of Moses oppressed alwaies with these prejudices Haue any of the governours and Pharâ—ses beleeued in him Behold to what the pomp and state of Iesus Christ is brought to ignominie and pouerty But in the meane time consider him inwardly in him are hid all the treasures of wisdome and knowledge in him dwelleth all the fullnesse of the Godhead bodily he is the Prince of life the Lord of glory the Sonne of God his onely sonne who being in the forme of God but made himselfe of no reputation Should iâ— then be seemely for the Church the workmanship of his hands the clay which his fingers haue fashioned the slaue which hee hath ransomed by his blood the spouse which he hath sanctified by his spirit to weâ—re any other livery then his owne to be handled more daintily and after a more delicate manner then himselfe Is it possible that the body should not be made conformable to its head that the glory of the head being invisible that of the body should be visible that the magnificence of the head being heavenly spirituall that of the Church the mysticall body of that head should be earthly and secular Yea her condition is to suffer with him that she may raigne with him Moreouer statelines gaietie in apparell doth not commend but prejudice chastitie which either is of meane condition or else as modest in her deportments as if she were This pomp which invites and feasts as it were the eyes of the body is but carnall and seeing it doth so much humour the flesh it should rather be taken for a marke of pride then of vertue The rich glutton is clothed with purple and fine linnen he fares deliciously contrarily Lazarus is sick vlcerous exposed to the iniuries of the weather and scorne of men beholding to dogges only for reliefe Yet Lazarus is an Embleme of the Church the glutton of the world Moreover hath not the Lord advertised his own that he sent them abroad as sheep amongst Wolues that they should bee hated of all men for his names sake That as the world had hated him so it would hate them That they should be cast out of the Synagogues questionlesse out of those Synagogues which had the succession and pleaded antiquity That they should be haled before the Magistrates that they which put them to death should thinke they did God good service in a word that the Disciple being not aboue his Master they should expect the same welcome and
Christ that his Disciples should not be like to the kings of the nations the example of Christ who being himselfe Lord of Lords King of Kings during the time of his abasement became tributary to a Prince a tyrant The commandement of Christ when he bid to pay vnto Caesar that which is Caesars and vnto God that which is Gods The practice of this commandement in the Apostles who acknowledged themselues subiects to superiour powers subiecting to them every soule by their eâ—hortations when they protested that they were the servants of the faithfull for Christs sakee that they had no power over their faith These considerations make that which ravisht fleshly eyes mishapen hideous and terrible to a spirituall view especially when it shall bee considered that this boundlesse power and transcendent dignity is a character of Antichrist the true condition of his Antichristian kingdome directly contrary to that of our Lord Iesus Christ. Certainely be it as it will that there haue beene are and will be many Antichrists and false teachers which oppose themselues against Christ yet there is one of them to whom this title is by an vnhappy excellency principally due Inasmuch as that beside the abominable impurity of his doctrine which is common to him with the others hee invades the royall prerogatiue of Christ hoising himselfe aboue the Magistrate and the Angells themselues and so aboue all that is called God for these are they to whom this name is allowed in Scripture whil'st arrogating to himselfe a power over consciences hee pretends a supremacy over all Christians a supremacy of religion and which is spirituall and so fits in the temple of God behaving himâ—elfe as if he were God taking vpon him the power of binding loosing conscieÌ„ces of making that sinne which God hath not called sinne of giving dispensations where God giues none of rating good workes and setting a price vpon them enhauncing and moderating the market according to his occasions When he hath terrified the consciences of the greatest Monarchs working this impression into them by his deputies that how serious soever their repentance may be yet they cannot enioy peace either of soule or body vnlesse his absolution come betweene Whil'st he makes vncleane the vse of creatures whom God hath sanctified by his word not commending a fast but inforcing an abstinence from certaine creatures against the expresse word of God which pronounceth this doctrine a doctrine of Divells Whil'st he vndertakes to make marriage vnlawfull which the Scripture hath called honourable amongst all men and the bed vndefiled When hee dispenseth with the breaking of vowes when hee allowes for honest those marriages which the word of God hath declared to be incestuous When he declares by his indulgentiall Bulls that prayers had in a plâ—ce by him assigned are more pretious then if they had beene without his assignation Exercising this traffique that with the sale of things spiritual of soules and consciences he may stuffe his treasures which he imployeth as the world knoweth either in maintaining warre against Christian Princes or in promoting his kindred or in making his proud prophane Epicurean court swimme in superfluities of dissolute luxury What shall we say more When he vndertaketh to shut and open at his pleasure the gates of Paradise to prolong or abbreviate the torments of those that are departed When arrogating to himselfe this power he vseth such a partiality in the execution of iâ— partiality say we When he proceeds in such niggardlinesse and avarice yea such barbarous inhumanity savîng only whom it pleaseth him to saue being able if you will beleeue himselfe to saue all Is not this to arrogate a power proper and peculiar to God alone But this power which in God the Lord and Master of all is no whit tyrannicall in man who is obliged to doe for another all he can possible to loue his neighbour as himselfe more then tyrannicall Finally when out of his authority he employeth the Angells in the pretended execution of his commandements vâ—urps not he an authority more then humane altogether divine Yet notwithstanding this so strangely vsurped power is the master sinew of that policy by which this vnwildy body subsisteth the Colossus and maine pilâ—ar of the Roman Church a nerue which taking its originall from the head straggles through the whole body being distributed to every member proportionably to its vse even as in the kingdomes of the world the Monarches reserving with themselues as it were the spring-head and sunne of soveraignety nevertheles communicate the streames of this spring the beames of this sunne in proportion to their officers according to each of their functions CHAP. XII That although it hath beene foretold that Antichrist should sit in the Temple of God yet that Church which acknowledgeth him cannot be the true Church BVt there remaineth yet this scruple that how tyrannicall and Antichristian soever this policy be yet the Church where it is practised may not a whit the lesse bee the true Church Yea rather seeing that Antichrist must sit in the Temple of God considering this power and dignity wee haue iust reason to presume that the Church of Rome wherein it beares sway may be truly the Temple of God This scruple cannot stagger or stay him who shall examine whether this power be to be exercised by the Church or against her to be approved or deâ—ested by her who will consider that the followers of Antichrist at any time now if he be already come as certainely he is or for the future if he be not yet come as a great part of the world dreameth may oppose the church by the same argument alleaging that they are the true church because Antichrist is amongst them One therefore adventured to interpret these words sitting in the Temple of God in a sense which runnes sitting against the Temple of God grounding vpon the words in the originall which may denote as well an opposition against the church as a residence in it But let vs take the words in the former sense that Antichrist must sit in the church of God yet it will never follow that that church which aâ—knowledgeth him for her head obeyeth and adoreth him hath any thing of the church but the bare name Let him then be in the church but as a canker is in the body a tyrant in the commonwealth It may seeme that for this cause the Apostle vsed the word Temple rather then Church that hee might expresse vnto vs this mystery of iniquity by allusion to the Temple of Ierusalem called by an excellency the Temple of God signifying vnto vs that as the Temple of God had beene anciently the place which God had consecrated to tâ—e outward exercise of his service but that men aftâ—rward transformed it into a den of theeues retaining for all that the title of the Temple of God in regard of it's primitiue and sanctified
which to speake truely sustaineth the Romish Church she rather vpholdeth them by whom she is said to be vpheld So they cannot properly be tearmed her Patrons Shee domineers over them even in temporall matters she holdes their authorities and estates fastned to her beckand pleasure It s a small matter for her to vsurp the power of excommunicating them vnlesse she also take vpon her the authority to depriue them of their soveraâ—gneties When it pleaseth her she plucks away the scepter tramples the crownes vnder her feet so that now a strange alteration the nursing father trembles before his nursling and the Guardian stands in feare of his pupilâ— not with such a feare wherewith ofâ—imes God strikes his enemies a feare proceeding from a secret cause when he hath caused his uoice Touch not mine annointed to giue a startling sound to the most inhumane and sauage hearts but with an affrighting apprehension of conspiracies poyniards powder-plots the ruine of their estates and reuolt of their subiects O barbarous and vnnaturall pupill o vnfortunate and ill-rewarded Protectors What shall the Church which vsurpeth this authority practiseth this cruelty be the true Church surely he hit the point well who was the first that said that deuotion begate wealth but the daughter devoured the mother A prodigious child deliuery that Religion should send forth so vnnaturall a monster so contrary to the dispâ—sition of its mother But it was the purpose of God He had foretold that Kings should giue their kingdomes to the Beast that they should vndergoe its yoake This prediction was to be accomplished Now then lâ—t the Romish Church proceede and praâ—cke it lustiâ—y let her triuÌ„ph in this imperiall greatnesse seeing it is the greatnesse of the Beast let her scorne at our homelinesse and scoff at our penury seing it is the condition of the Church CHAP X. That the Ceremonies of the Romish Church doe not Commend but disparage her BVt let vs examine whether the multitude of ceremonies in the Romish â—hurch can giue her that title which her pompe cannot and whether the want of such a troupe amongst vs will procure vs that disparagement which the meanesse of our estate cannot Certainely all alike one as much as the other So that wee still stand vpon the same tearmes with them their glory shameth them our ignominy honoureth vs their ceremonies make them superstitious our simplicitie notifieth that we haue the true Religion· This will clearely be discerned if we consider that there was indeede time wheÌ„ the ceremonies the rudimeÌ„ts of the world had place and were vsefull in the Church of God who then manifested himselfe in types and shadowes But this time lasted no longer then whilst the Church was in her infancie while the heire was a child he was to be gouerned as a child his tendernesse being not capable of a full liberty and of a manlike instruction The day spring from on high the sunne of righteousnesse was not yet risen The bodie of the shadowes the truth of the figures was not then exhibited But the fullnesse of time being accomplished the time of the Churches infancy being expired the heire being come to a perfect stature the Sunne of righteousnesse being already risen the body and rea l truth being now represented the rudiments of the world tooke their leaue the shadowes vanished the types gaue place to truth the carnall schoole-mastership yeelded to a spirituall liberty obscurity and imperfection to clearnesse and perfection For this cause the Apostle said Let no man condemne you in meate or in drinke or in respect of an Holy day or of the new moone or of the Sabbath daies the reason was because these things were shadowes of things to come but the body as he addes Christ· Proceeding farther he comes even to cut off aâ—l those ceremonies which were got into the Church by humane institution If ye be dead saith he with Christ from the rudiments of the world why aâ— though liuing in the world are ye subiect to ordinances Touch not taste not handle not which are to perish with the vsing after the commandements and doctrines of men which things haue indeede a shew of wisedome in will worship and humilitie in that they spare not the body and haue no regard to the satisfying of the flesh What could be more effectually and vrgently spoken for the banishment of ceremonies out of the Church for by this we see that they are altogether incompatible with the nature of the Church vnder the Gospell 1 the Church is dead with Christ and so to liue spiritually 2 these ordinances are a burden the Lord hath eased her of it 3 they are perishable true piety is permanent 4 they are doctrines of men the doctrine of Gods worship is divine sent downe from heauen 5 They haue a flash of humane wisedome some shew of humilitie but they are indeede will-worships Vainely then and impertinently in this case are the pretences of a good meaning vsed meere fig-leaue couerings It is for Princes to prescribe rules according to which they will be serued not for subiects to inuent them to themselues he is a â—ebell who attempts it How much more rebellious shall the bole sacriledge of them be accounted who either bringe in to or keepe in the church a seruice of God patched vp meerely of humane institutions The more these ceremonies increase the more vnmâ—nnerly presumption and sacriledge there is in the Church and shall they be the markes of a true Church Let vs consider the Primitiue Church flourishing more in times of the Apostles then euer it did afterwards who will not admire her great simplicity in all points and especially in ceremonies For excepting the celebration of baptisme by washing of water and of the holy supper according to the lords institution in taking the bread and wine and distributing them after thanks giuing excepting also the imposition of hands vpon those which extraordinarily receiued the holy Gost whether it weare in a generall calling or a particular to a charge in the Church and annealing for a miraculus effect of healing the fick I say these excepted their will not be found any other ceremony in those primitiue times so admirable was their simplicity But the number of them was multiplied after wards not by diuine but by humane institutioÌ„ St. AusteÌ„ entring in to discourse about ceremonies with Ianuarius sâ—yes wel that our Lord hath subiected vs to aÌ„ easie yoke and a light burden and therefore hath vnited his new people by the sacraments very few in number vâ—ry easy to be oâ—serued very excellent in their signification as is Baptisme consâ—crated in the name of the Trinâ—ty and the Communion of his body and bâ—ood and if their bee any other thing commended in Scripture not comprehending the ceremonies which are to bee read in the Pentateuch which made the seruitude of the
vse even so the church of Rome is stiled the Temple of God as being primordially planted and dressed by his hand consecrated to God and the Lord Iesus Christ and is so still at this day outwardly by baptisme and profession of the Christian faith although they haue degenerated from their originall purity and by their abominations prophaned their consecration belied their profession Like vnto rebells who notwithstanding their rebellion retaine the name still of kings subiects as vsually he that is the ringleader of a conspiracy obeyed by his confederates is said to vsurpe rule over the kings subiects So the adulteresse keepes the name of a wife still After this fashion that may bee called the Temple of God which is become a den of theeues that wherein not Antiochus but Antichrist hath set vp the abomination of desolation But granting them that the Temple of God wherein Antichrist must sit should be the true Church it cannot thence bee concluded that the Church of Rome should be the true Church this will imply no more then that the Temple of God are the faithfull both those which haue been heretofore and those which are still as it were impledged in the Church of Rome as anciently the Iewes were in Babylon and all Israell in Aegypt Over them the Pope long since sate and at this day sits and in this sense sits in the Temple of God in the rigour of its signification They in the meane time never were and now are not of the Romane church as the graine is in the chaffe but not of it As some vpright Iustices may be in a Court of corrupt Iudges but not of their confederacy a few wholsome bodies may be with a multitude of infectious but not of their company Finally to cut them off from all evasioÌ„ we say that the Pope sitteth in the church of God in regard of the vnlimited authority he vsurps over all christians even those which are separated from his slaues vndertaking as their Iudge to proceed against them with his tyrannous censures and constraining Princes to persecute them It is then a certaine truth that this policie of the Roman church being of the same nature with that of the Antichristian church it is a disgracefull and scandalous badge of her corruption and apostacy On the other side let the government of the reformed churches be obserued in them there is no supreame iurisdiction but an authority which alwaies submitteth it selfe to the rule of Gods word and Canons of a discipline regulated by it Every man being assubiected to the iudgement not of one alone but of many and those many not vndertaking to binde any man by their authority but only by the equitie of their decrees submitting themselues to the controll of any man yea and yeelding to it if it be accompanied with reason The true church is of so ample a circumference that she cannnot be governed by one alone and of so Royall a descent that in that which concerneth the conscience she cannot be ruled by any but God himselfe Any other whosoever he be imployed in any function concerning her must behaue himselfe as her servant not as her Lord not prescribing her any thing but bearing witnesse to what hath beene prescribed her not advancing himselfe aboue kings but bowing vnto them not thinking that his spirituall liberty exempts him from bodily loyaltie but giving to Caesar that which is Caesars to God that which is Gods honour to whom honour tribute to whom tribute belongeth This is the platforme and ground of iurisdiction in the protestant churches very different from the Popes who establisheth a spirituall monarchie in the church who taketh vpon him to iudge all without being iudged by any who requireth a blind obedience grounded not vpon the reason and equity of his iniunctions but vpon the vncontrolable eminency of his place making as much of his ordinances as if they were brought downe immediatly from God as having in the registry of his breast the fulnesse of infallible knowledge CHAP. XIII Whether vnion and discord be markes by which the true Church should bee discerned from the false ALL the advantage then that the Church of Rome gets by this clatter of externall pomp of ceremonies iurisdiction and authority by which it is endeavored to make her greatnesse more venerable stands her but in this sorry steed to strengthen the suspicion of her falshood into her conviction On the contrary the innocent basenesse simplicity and humility notable in the true church maketh her more louely affording vs sound matter of a pressing coniecture a strong presumption that she is indeed as well as in stile The Reformed Church This perceiued maketh vs presage that all the other exceptions which the Church of Rome darteth against vs will be of the same making with this first having more plausibility then soundnesse partiality then iustice colour then strength as we shall see by Gods assistance in the progresse of this examination Let vs consider then in the second place what weight there is in the pretended vnity of the Church of Rome opposed to the discord surmised to bee amongst vs. Now we say that it is not generally true that vnity should alwaies be a note of the true Church or discord of the false We sâ—y also that the vnity of the Romane Church is in shew only not in deed that it is rather a conspiracy then a vnion like vnto that amongst those which were besieged in Ierusalem who disagreeing betweene themâ—elues ioyned forces neverthelesse against those which besieged them being divided at home and vnited abroad And on the other side that our discord is only surmised and tâ—at we are in truth vnited not only against the common enâ—my but also betweene our selues That it is true that vnion is not a marke of the true Church nor disvnion a iust presumption of the false see we not that in the times of the Apostles there were great discords in the Church Some of them were of one opinion some of another one thought that the ceremonies of tâ—e law were to be retained another that they were not And this divisioÌ„ had made such an alienation of hearts in tâ—e Church that St Peter himselfe was compelled to be a timeserver and diversly to apply himselfe according to places and persons vntill he met with a rough censure from St Paul who resisted him to his face and sharply rebuked him for not walking vprightly according to the truth of the Gospell I vnderstand saith the same Apostle writing to the Corinthians that there are dissentions among you and I partly beleeue it for there must be heresies amongst you also that they which are approued may be made manifest Behold in the meane while amongst the Iewes the Scribes Pharisees and Sadduces vnited together vnder one head the high Priest Could they then benefit themselues with this pretence and vpbraid the Christians with their discord True it is the Sadduces agreed not
That the Sorbonists will not consent to the Jesuits that the Pope should be aboue a Councell that he may as well depose as excommunicate Kings that a Tyrant may lawfully be put to death even by a private man In the meane while these points are of such consequence that if any of them be true they vnavoidably damne the contrary If the opinion of Bellarmine bee true touching the adoration of images that of Thomas is pure idolatrie if the tenet of the Iesuits concerning the authority of the Pope be receiuable that of the Sorbonists is schismaticall and hereticall What will be answered vs here Doubtlesse that these opinions are but problematicall and may on both sides indifferently be maintained so long as the Church hath not giuen her determination of them This hole indeed they vsually start out at when for the diversity of opinions which are amongst them they are pressed not to taxe that fault in others which is so notorious in themselues not to vrge those lawes vpon others which they meane to shift off themselues Neverthelesse their by-corner reacheth not farre they cannot runne farre if one briefly tell them that the sentence of the Church is not effectiue but declaratiue that it makes not truth but directeth to it it makes not heresie but points it out Even as the opinion of the Physitian makes the disease neither better nor worse then it is lesse doth it make it what it is The diseased party then of whoÌ„ the PhysitiaÌ„ hath decreed nothing ceaseth not to be sicke and to dye as well as those who by a true prognosticke were iudged to be in danger of death Whether the iudgement then of the church be interposed or not that which deserues to bee condemned is condemnable of it selfe and in the sequel makes him that beleeueth it infallibly damnable But let any man tell me whether there may be imagined a more compleat and formall schisme then that which we see in the protestation of the French church against the councell of Trent Yes they say but this was but in certaine points What matters that Seeing that a Councell is a body and expects either to be wholy receaued or wholy reiected not submitting it selfe to iudgement that they to whom it speaketh by authority should goe about to choose and picke out some of its determinations But requiring of all an absolute and vniversall obedience by reason of its authority and the pretended presidence and guidance of the holy Ghost After all this who will not be more astonished to see that the Pope pronounceth not definitiue sentence vpon these differences dispatcheth not these difficulties determineth not these questions Is it because he taketh delight to foster and cherish discord amongst his adâ—erents No this is no time for it He is so neerly assaulted by those without and so lustily incountered with that he had need haue good entercourse keepe good correspondency with those that are within Is it then because he fauoureth all sides equally neither this is more vnlikely then the other He loueth his greatnesse to well he is to iealous of his authority too zealous for the aduaÌ„cemeÌ„t of his Papal omnipoteÌ„cy to beare no more affection to those who imploy their spirits to his bent for his soueraignty theÌ„ to those who crosse it skirmish with it Is it not known how these are esteemed of in that they are tearmed Politikes and haue not the name of Catholiques allowed them but grudgingly That which holdeth the Pope from openly condemning some of them is a feare by alienateing them to diminish his forces He knoweth that slippery things wrung to hard slide away the faster that lines stretched too much snap in sunder He remembreth the peremptory roughnes of Leo the tenth he hath seene how much it hath cost him or to speake moâ—e properly the papall Monarchy to haue prosecuted the affaires of the See so eagerly to haue beene so stiffely bent in the breaking of that which as he thinkes might haue beene mollified and bended with time By this it is to be seene that there is rather a conspiracy amongst them theâ— a true vnion as on the contrary the difference amongst vs is rather a diversity then a diuision in the circumstances then in the thing in the accessory then in the principall in the policy then in the doctrine amongst some persons then in the Corporation and generality of our Churches Witnesse the harmony of our confessions and Catechismes a harmony grounded vpon no other plot or designe then that of coÌ„ming to the kingdome of heauen to the fruition of the heauenly inheritance by that one and only way the knowledge of one true God and whom he hath sent Iâ—sus Christ. If some turbulent spirits striue to trouble our peace to diuide our vnity wee account them not ours they are spots in our feasts and scabs in our body which spirituall vigour hath chased out Surely if any one communicate not with vs in doctrine and charity he is none of ours although he impugne the same adversarie with vs no more then he is of that side which impugneth vs vnder colour that he opposeth vs with them They are not accounted members of the Romane Church who oppose vs with as much violence as shee doth no more ought the same men to bee esteemed ours vnder this couert that they fight with vs against the Church of Româ— but indeede with much lesse valour and efficacy and therefore they are much more supported by her and shee by them reciprocally then they support vs. CHAP. XV. That novelty is a reproach which is ordinarily cast vpon truth and how shee hath beene cleared of it from time to time LEt vs come now to the preiudice strongest of all the rest that Antiquity they pretend burdening on the contrary the truth which we preach as new with hatred and envy Antiquity they say is diuine and venerable nouelty on the other side damnable and diuellish The truth of this wee willingly subscribed to but wee yeeld not that this antiquity which they so much cracke of appertaineth vnto them that the shame of nouelty which they so much taunt vs with is due vnto vs. Here standeth the difference if they can iustifie that they are ancienter then wee let them gaine the cause if wee are conuinced of nouelty let sentence be pronounced against vs the condemnation shall be iust we are all ready to giue way to it and to be the first that shall set their hands to it But wee earnestly request that their pretences may not be takeÌ„ vpon tâ—eir words that our reasoÌ„s may be pondered ere we bee condemned of nouelty vpon a bare accusatioÌ„ yea although there were some likelyhood of truth in it So long as the accuser speaketh it is hard if the defendant be not iniured But the lawes but nature but God willeth that both parties the plaintif and defendant be heard with equall attention and equity Otherwise where is the
conuince the Iewes of hauing adulterated or rather abolished the purity of the ancient doctrine of their fathers since the time of the Prophet Malachie he would find himselfe hardly tasked precisely to specifie the authors times places of this so strange enormious an alteratioÌ„ Yet it is as cleare as noone that such a corruptioÌ„ such a chaÌ„ge hath beene in the ReligioÌ„ of the Iewes By what then is this so vndoubted a truth made euident doubtlesse by the Scriptures by which wee know what was the ancient Religion of the Iewes The comparison of that samplar with the religion of the Iewes as it was in our Sauiours time discouereth what a great diuersity there is betweene their new superstition and old religion and consequently marketh out the change though not the circuÌ„stances of it And indeede when the Lord the sonne of God accused the Scribes and Pharisees the Doctors and interpreters of the law and conuinced them of hauing corrupted the ancient and originall purity he troubled not himselfe to quote vnto them records and histories and exquisitely to set downe where when and by whom the innouation was begunne He contented himselfe with the Scriptures and went no farther then the comparison of doctrine Yet who could better haue preformed such an enterprise then himselfe who could number to the smallest scruples of time and was superlatiuely skilled both in Chronologie and Historie But he was willing in his owne person to teach vs what method wee are to follow in discouering and reforming abuses to wit that wee are not bound scrupulously to specifie all those circumstances which are of no importance to the maine point CHAP XXII That there are changes which creepe on by little and little and that it is hard yea imposible to specifie alwaies the times places and authors of a change MOreover we must needs confesse that which experience dayly thrusteth into our senses that there are alterations which crâ—epe on and encrease by little and little so that one cannot so distinctly perceiue them that it should be possible for him precisely to quote the very instant of every degree in this almost insensible progresse Who could ever obserue when where by whom by what degrees the FreÌ„ch tongue hath been chaÌ„ged Yet must he needs be accounted void of iudgement who from this difficulty yea impossibilitie would conclude that there hath beene no change in it What old man is there able precisely to obserue the minute houre day month yea yeare in which he beginnes to bee an old man to change his complexion to feele the decaying of his strength and faculties yet for all that he must needs be senselesse who in his old age should deny so sensible an alteration Now to apply these considerations to the estate of the Christian Church Who knoweth not that in the Primitiue Church the errour of the Millenaries prevailed Yet who is hee that can specifie by whom where when it began Who can particularly tell when it ended where and by whom it was first condemned Vpon this who will inferre that this errour hath beene alwaâ—es that it is yet in the Church or that it is not an errour but an Apostolicall doctrine It was also as no man doubteth an errour anciently received and approued by the Church that the Sacrament of the supper was to bee administred to little children Who will tell vs who was the first father of it Where and when it was brought in Who will produce the records of an opposition made against it Nay more let any man tell when and in what Councell such a doctrine was condemned There is no man able to performe this and shall we therefore say its a doctrine of the Apostles It was an errour of the Fathers of the Primitiue Church that the soules of the Saints themselues entred not into the heavenly Paradise immediatly after their departure out of their bodies Tertullian excepted only the soules of Martyrs But who is able to name the author time or place of the nativity of this strange opinion Yet it is most certaine that this erronious doctrine had its birth growth and period It was an erroneous practise in the ancient church to pray to God in the behalfe of the Patriarchs Prophets and for the whole company of the iust deceased for the Martyrs themselues Who is so versed in the knowledge of antiquity that can distinctly set downe the time place and first inventer of that so strange a devotion or the councell in which it was condemned when where it was first condemned The difficulty yea impossibility of rendring an exact account of such particularities shall it be a sufficient ground to maintaine that it alwaies was and is still in the church There was a time when immediatly after Baptisme the baptised partie was made to tast milke hony when his whole body was to be annointed with oile when they were to abstaine a whole weeke after from washing themselues When they made vpon a certaine day in the yeare offerings for the nativity that is for the memory of the day of the Martyres sufferings When they thought it an impiety to fast betweene Easter and Whitâ—ontide to worship kneeling When they prayed not but towards the East When was it that these customes had their beginning Or if they are Apostolicall as it was sometimes thought when they were practised how haue htey beene since altered When began their change by whom in what place If wee are not able to satisfie those which should vrge vs with all these queries must we needs therefore be obstinate without reason and peeviâ—hly deny the change of those rites And seeing the change of them was made with reason must wee not confesse that they were not of Apostolicall that is of divine institution It was an Apostolicall constitution but which was to last no longer then the occasion of it that the faithfull should abstaine from victualls sacrificed to Idols from bloud and that which was strangled Wee see that this constitution hath expired but if wee cannot assigne the time when it gaue vp the Ghost or the Synode in which it was abrogated shall wee therefore affirme that it continueth vntill now In the meane time it is as absurd to deny the originall of a thing vnder pretence that tâ—e author time and place of it are vnknowne as to deny the discontinuation and end of it vnder colour that it cannot be assigned by whom where and when it begunne to be discontinued As if one should deny that he had ever beene the month yeare or perhaps age of whose nativitie is vncertaine or as if one should deny that he were dead the yeare or perhaps age of whose decease is vnknowne vnto him It is then an absurd cavill to presse vs to shew that no change hath happened in the Church by quoting the time by assigning the place by naming the Authors of it But we argue rationally when wee proue by
vndertooke and atchieved it It is as truely as commonly held that the divine power is evidently manifested where the strength of man by reason of the meanesse of the person could not come betweene If a person not authorised by degree and licence should vndertake to controle the advise of Lawyers and Physitians in their owne professions he is not accounted rash if hee doth it with reason especially if he doe it according to the Canons and rules of art but he is esteemed and respected so much the more as he hath lesse commendation elsewhere then from his owne deserts How much more yet is he reverenced if he doe it in time of need in matter of great moment when it standeth vpon life and death should not such an one be advanced and for his skill and fidelitie worthily be promoted into their roomes who are vnworthie of them both for their ignorance and vnfaithfulnesse If this be practised and that profitably in the affaiâ—es of the world for the supreame law is the service of the King and safety of the people shall not the same bee practised in the Church in divine affaires which concerne the glory of the King of Kings the eternall safety of our soules the importance of the gaine or losse being infinite It is aâ— ordinary law of nature that heavy bodies descend as it were to their center the place of their rest conseruation and yet this law is subiect to another more generall law of nature which commandeth that there be no vacuity against the ordinary law of nature so that rather then there should be any emptinesse light bodies will sinke downe and heauy bodies will mount vp Iust so it is in Ecclesiasticall and ciuill affaires In the church it is an ordinary law that every man in it follow his calling hold his ranke keepe the law prescribed him to avoid confusion which must needes arise from each ones intermedling with anothers function But this law is subiect to another more vniuersall law of more importance and necessity which commandeth every one to forget his ordinary condition and to abandon his priuate ranke that he may goe against some extreame evill and keep backe some irreparable losse when it cannot otherwise be avoyded then by this seeming breach of his ranke I say seeming for indeede hee which vpon a reasonable and vrgent occasion quitteth his place quitteth it not but keepeth it hee should abandon it in not abandoning in this case euen as heauy bodies should either moue or rest against nature if they forsooke not their ordinary centers to ascend aloft when by their ascent they should hinder a vacuity So the souldier who being ascertained that his captiane hath traiterously deliuered the gate to the enemy should superstitiously keepe his ranke and not set vpon his captaine hee would not in effect in this case keepe his ranke but whil'st hee would doe the duty of a souldier hee would bee found to haue committed the act of a traytor CHAP XXXII That they whom God imployed in the reformation had an outward calling and that albeit they had not had it if they were otherwise furnished with the gifts requisite for such a businesse this defect ought not to be obiected against them IF wee iustifie our selues vpon these tearmes why should wee be accused of sedition in the Church If being but priuate persons as they make of vs wee haue ventured vpon the common officers if being but common souldiers as they tearme vs wee haue performed the office of Captaines so farre as to deny them our obedience and to make warre with them as with the enemies of our King and disturbers of the peace of his spirituall Commonwealth and finally as against traitors Although in truth the first repairers of the ruines of the Church in the time of our forefathers were not Iackes out of office or common souldiers but men imployed in the principall functions of the Church In England all the Bishops in Germany the most renâ—wned Doctors of the Church as also in Switzerland of whom others are descended Here it is replyed that if these men had a true calling then there is a true calling in their Church and consequently they shall be the true Church To this wee answere that if there may be a true baptisme without the true Church why may there not be also a true vocation Is the vocation lesse compatible with the false Church then Baptisme doubtlesse where is baptisme there is a power to administer it and where this power is there is a calling None can seale vnlesse he be a Keeper of the seales no man is so vnlesse he be called to it The seales of the Church are the sacraments no man can seale in the Church but he who hath commission for it They acknowledge that our baptisme is effectuall and reiterate it not what heretickes soever they account vs wee pay them the like when wee make that calling sufficient which our predecessors receiued from theÌ„ the right of which they haue bequeathed to posterity To allow then our baptisme what is it but to confesse that wee may baptise and what is this but to confesse that we haue an ordination a calling to baptise But their reply furnisheth vs with a stronger argument against themselues when we presse them either to confesse that they are not the true Church or to yeeld that the calling receiued amongst them was lawfull It cannot be concluded that there where there is a true calling there is also the true Church Witnesse the ten tribes revolted the Church of Iudah in the time of the Idolatrous Kings in the time of our Sauiour Christ in which the Levites alwaies had their calling albeit they executed it amisse But it will be good logicke to argue that where there is no calling there is no true Church witnesse the multitude of Pagans and infidels amongst whome â—here being true calling there can bee no true Church Here they are faine to take sanctuary in another shift that the calling of the first reformers was nullified by the corruption and alteration of that doctrine for the preaching of which it was conferred vpon them But see they not that this reply giueth vs as much as wee desire namely that setting aside the question touching ordination they accuse vs for hauing altered and corrupted the doctrine of which accusation if we purge our selues why perplexe they vs about outward ordination seeing they yeeld by their reply that wee haue that prouided that wee haue not lost it by corruption of doctrine As also on our side if wee iustifie not our doctrine we will yeeld to theÌ„ that we haue no lawful calling amongst vs that our predecessors lost it assoone as they brought a change into the Church If they reply here that the question is not whether our pastors at the beginning of the reformation altered the doctrine of the Gospell but whether they altered that of the Romish Church for the preaching of which they were