preferre humane Tradition before divine ordinance And in the same Epist. If we shall return to the head and beginning of divine tradition which we all know he means the Bible humane error ceases and the reason of heavenly misteries unfolded whatsoever was obscure becomes leare And in the 14. Distinct of the same Epist directly against our modern fantasies of a still visible Church he teaches that succession of truth may fail to renew which we must have 〈◊〉 to the fonntaines using this excellent similitude if a Channel or Conduit pipe which brought in water plentifully before suddenly fail doe we not goe to the fountaine to know the cause whether the Spring affords no more or whether the vein be stopt or turn'd aside in the midcourse thus ought we to doe keeping Gods precepts that if in ought the truth shall be chang'd we may repaire to the Gospel and to the Apostles that thence may arise the reason of our doings from whence our order and beginning arose In the 75. he inveighs bitterly against Pope Stefanus for that he could boast his Succession from Peter and yet foist in Traditions that were not Apostolicall And in his Book of the unity of the Church he compares those that neglecting Gods Word follow the doctrines of men to Corch Dathan and Abiram The very first page of 〈◊〉 against the Gentiles averres the Scriptutes to be sufficient of themselves for the declaration of Truth and that if his friend Macarius read other Religious writers it was but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} come un virtuoso as the Italians say as a lover of elegance and in his 2d Tome the 39. pag after he hath rekon'd up the Canonicall Books In these only saith he is the doctrine of godlinesse 〈◊〉 let us man 〈◊〉 to these or take from these and in his 〈◊〉 having again set down all the Writers of the old new Testament these saith he be the anchors and props of our Faith besides these millions of other Books have bin written by great and wise men according to rule and agreement with these of which I will not now speak as being of infinite number and meer dependance on the canonical Books Basil in his 2d Tome writing of true Faith tells his auditors he is bound to teach them that which he hath learn't out of the Bible and in the same Treatise he saith That seeing the Commandments of the Lord are faithfull and sure for ever it is a plain falling from the Faith and a high pride either to make void any thing therin or â—…o introduce any thing not there to be found and he gives the reason for Christ saith My Sheep heare my voyce they will not follow another but fly from him because they know not his voyce But not to be endlesse in quotations it may chance to be objected that there be many opinions in the Fathers which have no ground in Scripture so much the lesse may I say should we follow them for their own words shall condemn them and acquit us that lean not on them otherwise these their words shall acquit them and condemn us But it will be reply'd the Scriptures are difficult to be understood and therfore require the explanation of the Fathers 't is true there be some Books and especially some places in those Books that remain clouded yet ever that which is most necessary to be known is most easie and that which is most difficult so farre expounds it selfe ever as to tell us how little it imports our saving knowledge Hence to inferre a generall obscurity over all the text is a meer suggestion of the Devil to disswade men from reading it and casts an aspersion of dishonour both upon the mercy truth and wisdome of God We count it no gentlenesse or fair dealing in a man of Power amongst us to require strict and punctual obedience and yet give out all his commands ambiguous and obscure we should think he had a plot upon us certainly such commands were no commands but â—…nares The very essence of Truth is plainnesse and brightnes the darknes and crookednesse is our own The wisdome of God created understanding fit and proportionable to Truth the object and end of it as the eye to the thing visible If our understanding have a film of ignorance over it or be blear with gazing on other false glisterings what is that to Truth If we will but purge with sovrain eyesalve that intellectual ray which God hath planted in us then we would beleeve the Scriptures protesting their own plainnes and perspicuity calling to them to be instructed not only the wise and learned but the simple the poor the babes foretelling an extraordinary effusion of Gods Spirit upon every age and sexe attributing to all men and requiring from them the ability of searching trying examining all things and by the Spirit discerning that which is good and as the Scriptures themselvs pronounce their own plainnes so doe the Fathers testifie of them I will not run into a paroxysm of citations again in this point only instance Athanasius in his fore-mention'd first page the knowledge of Truth saith he wants no humane lore as being evident in it selfe and by the preaching of Christ now opens brighter then the Sun If these Doctors who had scarse half the light that we enjoy who all except 2 or 3 were ignorant of the Hebrew tongue and many of the Greek blundring upon the dangerous and suspectfull translations of the Apostat Aquila the Heretical Theodotion the Judaiz'd Symmachus the erroneous Origen if these could yet find the Bible so easie why should we doubt that have all the helps of Learning and faithfull industry that man in this life can look for and the assistance of God as neer now to us as ever But let the Scriptures be hard are they more hard more crabbed more abstruse then the Fathers He that cannot understand the sober plain and unaffected stile of the Scriptures will be ten times more puzzl'd with the knotty Africanisms the pamper'd metafors the intricat and involv'd sentences of the Fathers besides the fantastick and declamatory flashes the crosse-jingling periods which cannot but disturb and come thwart a setl'd devotion worse then the din of bells and rattles Now Sir for the love of holy Reformation what can be said more against these importunat clients of Antiquity then she her selfe their patronesse hath said Whether think ye would she approve still to dote upon immeasurable innumerable and therfore unnecessary and unmercifull volumes choosing rather to erre with the specious name of the Fathers or to take a â—…ound Truth at the hand of a plain upright man that all his dayes hath bin diligently reading the holy Scriptures and therto imploring Gods grace while the admireâ—…s of Antiquity have bin beating their brains about their Ambones their Diptychs and Meniaia's Now he that cannot tell of Stations and Indictions nor has wasted his pretious howrs in the endles
displeasing to the people then to have in-acted that no Bishop should be chosen without his will so long did this right remain to the people in the midst of other palpable corruptions Now for Episcopall dignity what it was see out of Ignatius who in his Epistle to those of Trallis confesseth that the Presbyters are his fellow Counsellers and fellow benchers And Cyprian in many places as in the 6. 41. 52. Epist. speaking of Presbyters calls them his Compresbyters as if he deem'd himself no other whenas by the same place it appeares he was a Bishop he calls them Brethren but that will be thought his meeknesse yea but the Presbyters and Deacons writing to him think they doe him honour enough when they phrase him no higher then Brother Cyprian and deare Cyprian in the 26. Epist. For their Authority 't is evident not to have bin single but depending on the counsel of the Presbyters as from 〈◊〉 was ere while alledg'd and the same Cyprian acknowledges as much in the 6 Epist. and addes therto that he had determin'd from his entrance into the Office of Bishop to doe nothing without the consent of his people and so in the 31. Epist for it were tedious to course through all his writings which are so full of the like assertions insomuch that ev'n in the womb and center of Apostacy Rome it selfe there yet remains a glimps of this truth for the Pope himselfe as a learned English writer notes well performeth all Eâ—…clesiasticall jurisdiction as in Consistory amongst his Cardinals which were originally but the Parish Priests of Rome Thus then did the Spirit of unity and meeknesse inspire and animate every joynt and sinew of the mysticall body but now the gravest and worthiest Minister atrue Bishop of his fold shall be revil'd and ruffl'd by an insulting and only-Canon-wise Prelate as if he were some slight paltry companion and the people of God redeem'd and wash'd with Christs blood and dignify'd with so many glorious titles of Saints and sons in the Gospel are now no better reputed then impure ethnicks and lay dogs stones Pillars and Crucifixes have now the honour and the almes due to Christs living members the Table of Communion now become a Table of separation stands like an exalted platforme upon the brow of the quire fortifi'd with bulwark â—…and barricado to keep off the profane touch of the Laicks whilst the obscene and surfered Priest scruples not to paw and mammock the sacramentall bread as familiarly as his Tavern Bisket And thus the people vilifi'd and rejected by them give over the earnest study of vertue and godlinesse as a thing of greater purity then they need and the search of divine knowledge as a mystery too high for their capacity's and only for Church-men to meddle with which is that the Prelates desire that when they have brought us back to Popish blindnesse we might commit to their dispose the whole managing of our salvation for they think it was never faire world with them since that time But he that will mould a modern Bishop into a primitive must yeeld him to be elected by the popular voyce undiocest unrevenu'd unlorded and leave him nothing but brotherly equality matchles temperance frequent fasting incessant prayer and preaching continual watchings and labours in his Ministery which what a rich bootie it would be what a plump endowment to the many-benefice-gaping mouth of a Prelate what a relish it would give to his canary-sucking and swan-eating palat let old Bishop Mountain judge for me How little therfore those ancient times make for moderne Bishops hath bin plainly discours'd but let them make for them as much as they will yet why we ought not stand to their arbitrement shall now appeare by a threefold corruption which will be found upon them times were spreadingly infected men of those times fouly tainted writings of those men dangerously adulterated These Positions are to be made good out of those times witnessing of themselves First Ignatius in his early dayes testifies to the Churches of Asia that even then Heresies were sprung up and rife every where as Eusebius relates in his 3. Book 35. chap. after the Greek number And Hegesippus a grave Church writer of prime Antiquity affirms in the same Book of Euseb. c. 32. that while the Apostles were on earth the depravers of doctrine did but lurk but they once gon with open forehead they durst preach down the truth with falsities yea those that are reckon'd for orthodox began to make sad and shamefull rents in the Church about the trivial celebration of Feasts not agreeing when to keep Easter day which controversie grew so hot that Victor the Bishop of Rome Excommunicated all the Churches of Asia for no other cause and was worthily therof reprov'd by Irenaeus For can any sound Theologer think that these great Fathers understood what was Gospel or what was Excommunication doubtlesse that which led the good men into fraud and error was that they attended more to the neer tradition of what they heard the Apostles somtimes did then to what they had left written not considering that many things which they did were by the Apostles themselves profest to be done only for the present and of meer indulgence to some scrupulous converts of the Circumcision but what they writ was of firm decree to all future ages Look but a century lower in the 1. cap. of Eusebius 8. Book What a universal tetter of impurity had invenom'd every part order and degree of the Church to omit the lay herd which will be little regarded those that seem'd to be our Pastors saith he overturning the Law of Gods worship burnt in contentions one towards another and incresing in hatred and bitternes outragiously sought to uphold Lordship and command as it were a tyranny Stay but a little magnanimous Bishops suppresse your aspiring thoughts for there is nothing wanting but Constantine to reigne and then Tyranny her selfe shall give up all her cittadels into your hands and count ye thence forward her trustiest agents Such were these that must be call'd the ancientest and most virgin times between Christ and Constantine Nor was this general contagion in their actions and not in their writings who is ignorant of the foul errors the ridiculous wresting of Scripture the Heresies the vanities thick sown through the volums of Justin Marâ—…yr Clemens Origen 〈◊〉 and others of eldest time Who would think him fit to write an Apology for Christian Faith to the Roman Senat that would tell them how of the Angels which he must needs mean those in Gen. call'd the Sons of God mixing with Women were begotten the Devills as good Justin Martyr in his Apology told them But more indignation would it move to any Christian that shall read Tertullian terming S. Paul a novice and raw in grace for reproving S. Peter at Antioch worthy to be blam'd if we beleeve the Epistle to the Galatians perhaps from this hint the blasphemous
Jesuits presum'd in Italy to give their judgement of S. Paul as of a hot headed person as Sandys in his Relations tells us Now besides all this who knows not how many surreptitious works are ingrass'd into the legitimate writings of the Fathers and of those Books that passe for authentick who knows what hath bin tamper'd withall what hath bin raz'd out what hath bin inserted besides the late legerdemain of the Papists that which Sulpitius writes concerning Origens Books gives us cause vehemently to suspect there hath bin packing of old In the third chap. of his 1. Dialogue we may read what wrangling the Bishops and Monks had about the reading or not reading of Origen some objecting that he was corrupted by Hereticks others answering that all such Books had bin so dealt with How then shall I trust these times to lead me that restifie so ill of leading themselvs certainly of their defects their own witnesse may be best receiv'd but of the rectitude and sincerity of their life and doctrine to judge rightly wee must judge by that which was to be their rule But it wil be objected that this was an 〈◊〉 state of the Church wanting the temporall Magistrate to suppresse the licence of false Brethren and the extravagancy of still-new opinions a time not imitable for Church government where the temporall and spirituall power did not close in one beleife as under Constantine I am not of opinion to thinke the Church a Vine in this respect because as they take it she cannot subsist without clasping about the Elme of worldly strength and felicity as if the heavenly City could not support it selfe without the props and buttresses of secular Authoritie They extoll Constantine because he extol'd them as our homebred Monks in their Histories blanch the Kings their Benefactors and brand those that went about to be their Correctors If he had curb'd the growing Pride Avarice and Luxury of the Clergie then every Page of his Story should have swel'd with his Faults and that which Zozimus the Heathen writes of him should have come in to boot wee should have heard then in every Declamation how hee slew his Nephew Commodus a worthy man his noble and eldest Son Crispus his Wife Fausta besides numbers of his Friends then his cruell exactions his unsoundnesse in Religion favoring the Arrians that had been condemn'd in a Counsell of which himselfe sate as it were President his hard measure and banishment of the faithfull and invincible Athanasius his living unbaptiz'd almost to his dying day these blurs are too apparent in his Life But since hee must needs bee the Lord-starre of Reformation as some men clatter it will be good to see further his knowledge of Religion what it was and by that we may likewise guesse at the sincerity of his Times in those that were not Hereticall it being likely that hee would converse with the famousest Prelates for so he had made them that were to be found for learning Of his Arianisme we heard and for the rest a pretty scantling of his Knowledge may be taken by his deferring to be baptiz'd so many yeares a thing not usuall and repugnant to the Tenor of Scripture Philip knowing nothing that should hinder the Eunuch to be baptiz'd after profession of his beleife Next by the excessive devotion that I may not say Superstition both of him and his Mother Helena to find out the Crosse on which Christ suffer'd that had long lien under the rubbish of old ruines a thing which the Disciples and Kindred of our Saviour might with more ease have done if they had thought it a pious duty some of the nailes whereof hee put into his Helmet to beare off blowes in battell others he fasten'd among the studds of his bridle to fulfill as he thought or his Court Bishops perswaded him the Prophesie of Zachariah And it shall be that that which is in the bridle shall be holy to the Lord Part of the Crosse in which he thought such Vertue to reside as would prove a kind of Palladium to save the Citie where ever it remain'd he caus'd to be laid up in a Pillar of Porphyrie by his Statue How hee or his Teachers could trifle thus with halfe an eye open upon Saint Pauls Principles I know not how to imagine How should then the dim Taper of this Emperours age that had such need of snuffing extend any beame to our Times wherewith wee might hope to be better lighted then by those Luminaries that God hath set up to shine to us far neerer hand And what Reformation he wrought for his owne time it will not be amisse to consider hee appointed certaine times for Fasts and Feasts built stately Churches gave large Immunities to the Clergie great Riches and Promotions to Bishops gave and minister'd occasion to bring in a Deluge of Ceremonies thereby either to draw in the Heathen by a resemblance of their rites or to set a glosse upon the simplicity and plainnesse of Christianity which to the gorgeous solemnities of Paganisme and the sense of the Worlds Children seem'd but a homely and Yeomanly Religion for the beauty of inward Sanctity was not within their prospect So that in this manner the Prelates both then and ever since comming from a meane and Plebeyan Life on a sudden to be Lords of stately Palaces rich furniture delicious fare and Princely attendance thought the plaine and homespun verity of Christs Gospell unfit any longer to hold their Lordships acquaintance unlesse the poore thred-bare Matron were put into better clothes her chast and modest vaile surrounded with celestiall beames they overlai'd with wanton tresses and in a aâ—…aring tire 〈◊〉 her with all the gaudy allurements of a Whore Thus flourish't the Church with Constantines wealth and thereafter were the effects that follow'd his Son Conâ—…antius prov'd a flat Arian and his Nephew Iulian an Apostate 〈◊〉 there his Race ended the Church that before by insensible degrees welk't and impair'd now with large steps went downe hill decaying at this time Antichrist began first to put forth his horne and that saying was common that former times had woodden Chalices and golden Preists but they golden Chalices and woodden Preists Formerly saith Sulpitius Martyrdome by glorious death was sought more greedily then now Bishopricks by vile Ambition are hunted after speaking of these Times and in another place they gape after possessions they tend Lands and Livings they coure over their gold they buy and sell and if there be any that neither possesse nor traffique that which is worse they sit still and expect guifts and prostitute every induâ—…ment of grace every holy thing to sale And in the end of his History thus he concludes all things went to wrack by the faction wilfulnesse and avarice of the Bishops and by this means Gods people every good man was had in scorn and derision which S. Martin found truly to be said by his friend Sulpitius for being held in admiration