Popes no Cardinalls no Patriarches no not Archbishops and Bishops after the Romish fashion All the Apostles in respect of the power of the keyes and authority of the Apostleship were equall If there were any difference betweene them it was not in respect of their function For it they were all ioynt tenants immediately to the supreme Apostle the Prince of Apostles the Lord Iesus From him they all immediately receiued the same commission to teach all nations the same power to forgiue sinnes Their names were equally written vpon the twelue foundations of the high Ierusalem they are placed vpon twelue thrones not subalternate but coordinate in the same pitch eminēcie of the same dignitie even as the twelue tribes They are said Constantine the great in the Councell of Nice twelue pillars not then vnderpropped by one another but which being ioyned together bare vp the edifice of the Church Be it that the Lord hath promised the keyes of the kingdome of heauen to St. Peter he hath bestowed the same power vpon the other Apostles be it that he hath prayed that his faith might not faile he hath prayed also for all the faithfull be it that he hath exhorted him thrice to feede his sheepe this was because he had denied him thrice A triple deniall wanted a three-fold reestablishment he which had stumbled thrice was to be lifted vp thrice Shall any extraordinary priuiledge be allowed him because of this reestablishment Must those seruants which are most frequently and earnestly put in minde of their duties for this be supposed to be in greater auctority shall they be placed in a degree aboue the other Nay they themselues interpret it on the contrary and take it for an angrie dislike their superiours haue of them they are vexed for it with St. Peter and if their Masters could see in to their hearts as his could they would say with him Thou know'st that I loue thee thou know'st that I desire to serue thee Finally be it that the Lord hath said vnto him Thou art Peter and vpon this rocke will I build my Church The most ancient and most renowned amongst the fathers teach that Christ vnderstood not the the person but the confession of St. Peter not Peter viz the rocke which cōfessed but the rocke by him confessed viz Iesus Christ our Lord. Howbeit wee willingly confesse that the Church hath beene built vpon St. Peter but not vpon him onely He is one of the foundations of the Church but not the onely foundation of it one of the twelue pillars one of the twelue Iudges of the twelue tribes Israell but not the foundation of these foundations the pillar of these pillars the Iudge of these Iudges but a collaterall foundation a collaterall pillar a collaterall Iudge with the other Apostles his companions Furthermore St. Peter vndertooke not to depose Kings or to vsurpe any such authority contrarily he hath ioyned these two duties together Feare God honour the king how heathenish a tyrant soeuer and Persecutor of the Church the Emperour at that time was He had no dominion likewise ouer the other guides of the Church whome he calleth his companions in office Now albeit St. Peter should haue had that authothority which is attributed to the Pope at this day yet they are still to proue that it died not with him And if his authority of Apostle-ship suruiued him not how much lesse that of being the Prince of the Apostles If the other Apostles in regard of their Apostle-ship haue not left themselues successours how should he leaue his iurisdiction ouer them behind him He had the gift of doeing miracles to whom hath he particularly bequeathed this faculty Can the Pope doe any miracles He was the Apostle of the circumcision is the Pope the Apostle of the Iewes These offices of the Apostles were extraordinary like that of Moses which was extinguished in his person and did not outliue him As then the Bishop of Ephesus should idely haue challenged to himselfe the authority of Iohn the Euangelist the Bishop of Alexandria that of St. Mark albeit that tradition report that these two Apostles had bishops for their successors St. Iohn at Ephesus St. Mark at Alexandria Even so the Popes vnreasonably vsurp the authority of St. Peter vnder pretence that tradition maketh them his successors So that in this respect the Papall Monarchie hath no Apostolicall succession seeing that not only it hath not had its originall in the times of the Apostles but also this kind of soveraigntie was a long time after vnknowne in the Church St. Cyprian calls Cornelius Bishop of Rome his collegue and co-Co-Bishop and the other Bishops coepiscopos or the fellow Bishops of Cornelius he blameth him for hauing receiued those which the other Bishops whom hee calleth the fellow Bishops of Cornelius had excommunicated hee sets before him the statute of the discipline of those times inioyning that the cause should be iudged where the crime was committed a statute which he groundeth vpon iustice and equitie vpon the commission giuen to all Pastours and the power which euery one of them hath by vertue of his Commissiion ouer that portion of the flocke which is assigned him of which he is to giue account vnto the Lord. Likewise he sharpely reprehendeth Stephen also Bishop of Rome teaching that as there is but one Church through out the whole world deuided into many members viz particular Churches so there is but one Bishopricke diuided into many particular Bishopricks He attributeth the same authority to the other Apostles with St. Peter although to denote vnitie it was said to St. Peter I will giue thee the keyes of the kingdome of heauen It is not then to the person of St Peter but to Peter as representing the vnity of all the Apostles Of which mind also are St. Hierome and St. Austen The synod of Alexandria addresseth their synodall epistle not to the Bishop of Rome in particular but to him conioyntly with the other without the interposition of any distinction betweene them Athanasius neuer calleth him otherwise then his Co-bishop and Comminister his fellow Bishop and fellow Minister Hosius subscribed first to the Canons of the Nicene Councell not as representing the Bishop of Rome but generally the Westerne Churches after the same manner as the Bishop of Alexandria those of Egypt Lybia Pentapolis c. Hosius was not there then to represent the vniuersall Bishop of the Church but to represent the Churches of the West as every of the other Bishops Churches of a particular circuit or iurisdiction as it may more amply be seene by their subscriptions Lastly that which hapned vnto the Pope in the sixt Councell of Carthage puts all out of doubt and admitteth of no reply A certaine lewd companion named Appiarius deposed from his Ministeriall function and preferment by the Bishops of Africa repaired to
likely-hoods of truth prettie conjectures Now is it not well knowne that the most plausible and gracious causes are not alwaies of their ranke which being not commended but by their own proper right haue that for the only ground reason not of the favour but of the justice they demande And those which by reason either of the ignorance or partiality of men are suspected and hated haue they not oft-times the lawes and equity on their side Certes the most pure and as I may say the most innocent innocencie would be punishable were it enough to make one guilty to be thought so But we may proceede farther and affirme that the suspition of falsity is a calamitie ordinary to truth Vnder an vncomely maske their may be hid an admirable beauty Should the diamond lose it's invincible solidity or the inward fountaine of its bright and sparkling luster if sometimes it be found so outwardly discoloured that at the first view it can hardly be knowne for a diamond In the Courts of Iustice it 's ordained that accusers should bring in their inditement of the largest that the court may be fully informed concerning the accused parties yet this is not called condemnation but it only presupposeth a suspition Let then preiudices exceptions and pretences be imployed to the vttermost to make a religion suspected so that vpon them without more adoe the accusers ground not its condemnation so that they tarrie vpon tearmes of suspition vntill they proceede orderly to a larger enquiry and a stricter examination so that the question be not a whit spared nor if it be possible the most vigorous proofe If a rich diamond suspected of bastardy had sence it would call for the touchstone and desire to be admitted to a triall Truth also being suspected reioiceth and presuming vpon victory triumpheth already if shee be put to a serious examination and her last triall The decree which imposeth this vpon her is not against her but for her this disgraceth her not but helpeth her to the only meanes by which shee may redeeme her credit This is that shee most earnestly desireth as beeing a passage and introduction to her glory It is her affliction to be suspected but she maketh not that her complaint this is not the subiect of her grievances custome hath sweetned this vnto her and made it tolerable Her complaint and greife which she cannot so easily disgest is that shee seeth her selfe condemned vpon surmises her cause not being sifted to the bottome where lieth the maine point of her defence and where shee hath reserued all her strength For other wise by reason of by matters in the forme of proceeding circumstances appearances coniectures she would be quite lost ofttimes borne downe by a lie Is it not too well knowne that by such meanes the better causes are lost That by such trickes bad causes almost commonly in corrupt times seeke and obtaine the victory Excellently then to this purpose spake Tertullian Truth entreateth not to haue her cause favoured because shee wondreth not at her condition Shee knoweth that shee is a stranger vpon earth and that amongst strangers shee easily meeteth with enimies But shee hath her kindred residence hope and dignity in the heaveÌ„ One thing yet she affectionatly beggeth that she may not be condemned vnheard What can the lawes loose here where they haue absolute authority if she be vouch safed a hearing Shall not their power be with more credit increased if they condemne her euen hauing heard her But if they condemne her without hearing her beside the hatred of manifest vniustice they will incurre also the suspicion of a bad conscience in that they would not heare that which hauing heard they could not haue condemned CHAP VI. That the cause of those of the Reformed Religion hath beene condemned in the Romish Church vpon bare preiudices without evâ—r beeing throughly examined THey of the Church of Rome haue incurred this suspition in condemning the Reformed Religion without considering it and examining it to the bottome They auoid both the hearing of our sermons and reading of our writings they neither reade nor meditate vpon the holy scripture The high esteeme which they haue both of the learning and honestly of their Doctors hath preuailed thus farre with them that they haue chosen them for Iudges in a cause wherein themselues are parties Parties accused not of a pettie fault but of a crime a sacriledge an impiety in causing the revolt of Israel If this accusation be false it were an easie and effectuall course to silence it if they would but lay open to the publick view the weaknes and impertinencie of the reasons Why are they so affraid to heare it why is it a kind of sacriledge amongst them to be busied in so serious and so holy a meditation Why is it made a shriving matter to haue but thought of it Who made these ordinances Who instituted this so wary a discipline What was their plot in it What benefit expect they from it If the Pope be innocent why made he this prohibition Is it the part of innocency or of guiltines to entreate yea command that the accusation should not be heard This manner of proceeding tendes it to iustifie himselfe or rather to auoid and escape iudgement doubtlesse he doth as good as openly confesse that he is affraid of it If wee had vsed such a subtile methode in our proceedings wee shoulde haue afforded iust matter of presumption against our selues that wee went not that way to worke honestly bona fide but driuen to it by an ill conscience It 's true indeed that in their schooles and writings they sometimes mention our accusation but for that they ought the more to be suspected of it For he who hindreth his accuser from being vnderstood and taking the accusation out of his mouth will propose it himselfe secretly giueth vs leaue to presume thaâ— hee disguiseth it that he may the more easily shift it off It 's also the common and continuall complaint of those of the Reformed Religion that their accusation is neuer proposed but mangled and counterfeit that their faith is represented by its enemies out of its naturall shape That their Adversaries in their disputations against them doe but quarrell with their owne fictions and combate with puppets of their owne making That they represent some prints and lineaments of our doctrine but not in their true decencie and proportioÌ„ like certaine looking-glasses which represeÌ„ting the visage mishapen yet after a sort preserue something of the hue and complexion So they hauing vnder taken â—s they say to paint our deformities yet they will not suffer any one to looke vs in the face What may be thought of the cunning or ingenuity of that Painter which would haue vs iudge of his picture without comparing it to the originall They cite and reade our bookes in the chaire as the false accusers of Christ with their cavilling sophistry alleaged his words to a contrary
sent To this wee answer that the teachers in the Roman Church are called indeede to publish the doctrine of the same Church but vnder the title of the Gospell of our Lord Iesus Christ. This doctrine then being not commended vnto them but as supposed for Euangelicall if they come to discouer that it is not so they are no longer bound to teach it but to teach that doctrine which is correspondent to that title vnder which the other was falsly commended vnto them Surely if our doctrine be true albeit wee had not the ward calling yet wee were to be heard if it be false though wee had this externall mission as wee haue it yet wee were not to be hearkned to but abhorred Why then come they not directly to this point why beginne they not with our doctrine can there bee a better argument against a Phisitian then to proue that he is vnskilfull or that he is an impoysoner or against a Lawier then that he is ignorant and corrupt or a better meanes to procure credit to a Physitian or authority to a Lawyer then the proofe of their ability and fidelity what doe degrees and licences profit a a Phisitian or Lawyer if they be both witlesse and dishonest what doe their not taking of degrees in case of necessity disadvantage them if otherwise they are skilfull and honest So it is with the teachers in the Church if they are of sufficiencie they are to be receiued though they haue no testimoniall of their externall ordination and if they haue not this sufficiency be it that they make it appeare that they were outwardly sent yet this would be but a humane mission an authority bestowed by ignorant man which the Lord disalloweth who sendeth no man whom he hath not endowed with gifts necessary for the execution of the charge in which he imployeth him He is not like those hucksters of degrees worthy to be banisht out of commonwealths who for the most part license those not whom desert but whom bribes and by respects commend So then where this diuine mission hath place there is also suffciency where sufciency is not found wee may conclude that there is no diuine mission Now if this sufficiency be found in our Teachers if it be not found in the greater part of the Romish pastors wee shall haue on our side an argument and testimony of diuine ordination they only of an humane an vncertaine institution because he that conferreth it may be either so deceaued by his ignorance blinded by his affection or perverted by his malice and wickednesse in such a manner that he may call him whom God calleth not and put by him whom God calleth CHAP XXXIII That the example of the first Reformers openeth no gap to confusion seeing they had the outward calling and that albeit they should not haue had it the misery of those times excuseth yea iustifieth that defect NEverthelesse here diuerse difficulties throw themselues in our way 1 That it must necessarily breed confusion to permit euery man to exercise that charge of which he is capable without being orderly called vnto to it 2 That the example of the Priests in the ancient law is contrary to it who being fallen from God yet no man was permitted to substitute himselfe into their roomes 3 That the example of commonwealth is against it in which no man is suffered to take vpon him any office of what worth soeuer he bee vnlesse he be legally deputed to it 4 That there will be no danger in ioyning with a schismaticall Church if to be true ministers of the Church it sufficeth to haue the truth and purity of doctrine From these obiections they conclude that outward mission and vocation are absolutely necessary vnlesse they are supplyed by some other circumstances as the gift of miracles or prophecying But wee easily wind our selues out of these difficulties by shewing that our first reformers had the calling which was at that time ordinary that therefore they gaue no example of selfe-intrusion into the Priests office seeing themselues were priests nor of vndertaking the execution of a charge without a patent seing they were priuiledged and licenced to that function which they vndertooke hauing beene called to be ministers That no man may take occasion by their example to be schismaticall because schisme is a separation made without a lawfull cause and the separation made by them was most iust 1 for the Apostacy 2 heresie 3 idolatry 4 cruelty of the Romish Church To the verifying of which we beg that wee may be admitted because the manifestation of this is the onely proofe of our innocency If the Church of Rome be not Apostaticall hereticall idolatrous cruell if wee make not this accusation good let vs be condemned for schismatickes in separating from her for heretickes seing that our separation hath beene grounded vpon the coÌ„trariety betweene our doctrine and theirs But because in the former Chapter wee haue principally reckoned vpon sufficiency and occasion to exercise this sufficiency so farre as to thinke these two circumstances the notes of divine calling and sending Let vs suppose that which was not that the first which God employed in the worke of reformation had not an humane and outward ordination let vs consider if that therefore they indiscreetly vndertooke a businesse of such consequence and whether the reasons aâ—leaged to that purpose bee of any weight It is a freqâ—ent saying in their mouthes How shall they preach vnlesse they bee sâ—nt But this hindreth not but that he who is sent by God may ofttimes be thrust backe by men Our Lord was not only reiected but euen persecuted to death by the Scribes and Pharises the Apostles were entertained with the like contempt the like crueltie and which of the prophets is it said the Lord to the Iewes which your fathers haue not kiâ—led In the meane time it is certaine that no man may thrust himselfe into a charge in the Church without mission But the controversie is about the nature of this mission whether it be humane hauing its approbation from men or diuine hauing its approbation from God In a tolerable estate of the Church God hath established an order which he would haue to bee kept euen as Kings and princes in their dominions who though they might by their authority install their officers immediately yet they will haue them passe through certaine formalities which they haue ordâ—ined for orders saâ—e and for preventing hasty and crafty surprisalls But when their state is disturbed when their officers are combined against them when all order is perverted and these formalities haue no longer place the Prince immediately setleth his officers in their places it sufficeth them for all patents to be authorised by his commandement So it is in the Church God will haue every thing done in order so farre as it may be obserued but when confusion hath turned all vpside down he forbiddeth not to looke to the maine chance though it
gift one in one kinde another in another· To him then who hath receiued this gift after the same maner as St Paul had receiued it his single life doubtlesse will be farre more advantagious then marriage because that to him who is thus qualified virginitie is a helpe for piety marriage would bee but an incumbrance But to him who hath not receiued that gift in that manner his single life would be but a snare and a trap for by reason of his single life he would burne the Apostle tells vs that it is better to marry then to burne As then marriage serues but for an hindrance and disturbance to him who hath the gift that St. Paul had to wit the gift of continence so the single life serueth but for an encumbrance and temptation the danger of which is vnavoidable and deadly to him who hath not receiued the gift of containing himselfe Wee worthily esteeme of the single life of those whome God calleth to it but wee say that no man is called vnto it who is forced to burne in it Wherefore then say they see wee not this single life more common amongst you Heere wee could tell them that they should dispute against our doctrine not against our manners that faults in manners ought not to be thrust vpon the doctrine if the doctrine condemneth theÌ„ that our doctrine approueth not their doeings who being able to containe themselues are married vnlesse they are driuen vnto it by some other vrgent necessity But wee will answere directly that the gift continence being rare wee are not to wonder if the single life which presupposeth this gift be lesse frequent but rather to admire the wisdome of the Apostle who hauing set before vs the conueniences of a single life and the inconueniences of mariage professeth that it is not to ensnare vs. Now if wee are not fitly qualified for a single life it is vndoubtedly to ensnare our selues if wee chuse rather to burne in a single life then to quench the fire by marriage The thousands and wee dare say millions of Martyrs both in the Primitiue Church and in our owne times giue a sufficient testimonie that wee entertaine and embrace not marriage but so farre as it fitteth vs for our calling In how base and dispitefull a mannâ—â— soeuer men calumniate it which of our Martyrs was ever held back by the consideration of the sweetnesse of his marriage by the naturall affection towards hiâ— children by the cares of the world from sealing the Gospell with his blood They might all haue liued and many of them might haue liued in all outward content either for honours or pleasures yet notwithstanding all this they preferred death before life torments before pleasures the ignominy shame before the honour and applause of the world Let our enemies be our Iudges is not such a kind of death more admirable then the single life of Monkes is it not a sure token of a more magnanimous spirit of a more feruent zeale of a more fixed hope of a more vehement loue of a more liuely faith theÌ„ the single life of these Votaries vnchast for the most part and chast onely by constraint But let us returne to our purpose As the Monkish life tends to make him who addicteth himselfe to it a theefe and a whoremonger vnlesse he hath receiued the gift requisite for a single life so in the third place it is a thing which puffeth a man vp with a wonderfull presumption of himselfe I know the Monkes make great profession of humility but how can he be humble who thinketh himselfe able who vndertaketh to merite and beleeueth that he doth merite True humility is for a man to thinke himselâ—e vnworthy to somuch as looke vp vnto heauen these Votaries presume to merite it Moreouer true humility is for vs to thinke that when wee haue done all wee are but vnprofitable seruants these Monkish Saints beleeue that they doe workes of supererogation and that they merit for others also What pride is this or what blasphemie God himselfe commandeth vs to loue him with all our heart with all our mind with all our strength They make profession of doing a great deale more then he commandeth vs. In what mood soeuer God speaketh it is imperatiue after what fashion soever he speaketh he cannot but command see in the meane time the monstrous pride of these Monkes There are say they some counsells which God giueth to obey which man is not bound vnlesse himselfe please his owne vow alone bindeth him to obedience Who can in conscience thinke thus of the Counsells of God without a proud exaltation of himselfe against him was this the ayme of the Lord is this the fruit of his familiar mildnesse when he commands in counselling and counsells in commanding deales he so courteously with vs to the end that man should mistake him for his companion that he should misconstrue his commandements and allow them onely the faint emphasis of counsells which a friend giues to a friend without any strongertie of obseruing theÌ„ The entreaties of our superiours are commandes if wee either speake or thinke of them otherwise wee cease in effect to acknowledge them for our Superiours we proudly exalt our selues against them And what may wee then thinke of these professors of humility who allow not God that in matter of religion which they owe to men in matter of ciuility Questionlesse this proueth them not onely proud but also both sacrilegious and blasphemous persons These things being so how commeth it to passe that such grosse impiety should serue for a pretence to iustify that religion of the which it maketh professioÌ„ Yea seing that it is so farre froÌ„ being what it seemed to be at the first view that it is indeede the quite contrary as wee suppose wee haue proued let it serue rather to accuse yea to condemne that religion of which it 's said to be the excellency and perfection The Conclusion WE haue at length examined in order all â—hose preiudices and pretences which they of the Romish Church haue inuented to hinder our cause from being throughly exactly examined It was the onely scope of this treatise to shew that all those allegations 1 of the Magnificence 2 Vnity 3 Antiquity 4 Stability 5 ContinuatioÌ„ 6 Succession 7 the substance of truth 8 the holinesse pretended to be in the Church of Rome are but friuolous pretences devised to hinder an exquisite and solide enquirie of the truth If wee haue attained to this scope it s all wee could desire the indifferent Reader shall iudge of it For my owne part it sufficeth me that my conscâ—ence beareth me witnesse that I haue proceeded in it without vainglory without stomack in all sincerity as speaking rather before God then before men This maketh me hope for his blessing vpon my paines so much the more as he is iealous of his truth at the clearing of which I haue wholy aimed Wherefore I humbly entreat him