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
heretiques Antiquity beleeued it wee beleeue it with antiquity They reiterate not the Baptisme administred by vs wee reiterate not the Baptisme administred by them this priuiledge aduantageth not vs against them why should it aduantage them against vs The true Circumcision was in the Church of the ten tribes it was not for all that the true Church an hereticall Church shall haue Baptisme yet for all that not cease to be a false Church not in respect of the Baptisme but of her heresie not in regard of that which is pure in her of the Lords institution but in regard of her rebellion against the Lord her owne impurity That they haue Baptisme then wee graunt but so wee say haue all heretiques so the ten tribes after their apostacy receiued circumcision this exception then is friuolous when they pretend that wee confesse that they haue the Baptisme craftily dissemble that which wee adde that they haue adulterated depraued it as much as in them lies Concerning the substance of Christian religion wee confesse that it is also amongst them but not pure nor separated not only from chaffe and straw that is from tolerable abuses but neither from the venome and poison of false doctrine Now it is no schisme to forsake a Church wherein is the substance of religion if it be accompanied with superstition impiety and sacriledge as gold and siluer in false coine are mingled with copper aad tinne It is true that the Church of Rome teacheth that there is one God Father Sonne and holy Ghost that for the redemption of mankind the sâ—nne hath taken to himselfe the nature of Man and in it hath expiated our sinnes by his death that he was buried raised from the dead taken vp into heauen sitting at the right hand of God Almighty That the holy Ghost sanctifieth vs thâ—t there is a Church a communion of Saints a remission of sinnes a resurrection of the flesh and a life euerlasting That by faith wee must rely vpon the mercy of God that by hope wee must expect the accomplishment of his promises by charity loue him This is indeed the substance of Christian religion which continueth so farre as the doctrine and outward Profession of it in the Church of Rome in this respect wee haue not forsaken her but these considerations make vs leaue her the title of a Church to which soe farre wee will alwaies be ioyned But what is it that hath not beene added to corrupt this truth what strange doctrines haue beene inuented to obscure it What heresies what Idolatry what grosse sacriledge vent they vnder the protection of this Truth which they professe These are the causes of our separation from them if amongst them wee could haue enioyed the substance of true religion without defiling vs with their superstition wee had tarried with them still But in these later times after the Lord had lifted vp the Standart of his Gospell and sounded with his Trumpet Come out of Babilon my people since the Angells haue flowne in the midst of heauen carrying the euerlasting Gospell and crying with a lowd voice Blessed are they henceforth who dye in the Lord for they rest from their labours and their works follow them not to runne to this standard not to obey this summons not to goe whither wee heare this inuiting voice call vs in breife not to come out of Babilon to goe vp to Ierusalem is a rebellion against the liuing God and a manifest contempt of his grace· Before this the faithfull whom God had reserued to himselfe in the Captiuity of Babilon as a residue of the election of grace though they were not separated from the superstitious yet they were from their superstitioÌ„ their groanes and sighs seruing in steed of protestations against it because that the Lord had not yet opened them away by which to come out nor as yet prepared them a place into which they might withdraw themselues In a word the time preordained by God to put an end to that miserable captiuity was not yet come As then it was not a sinne to tarry in Egypt before the Lord had sent Moses or in Babilon before the seauenty yeares were expired But God hauing sent Moses hauing giuen liberty to his people to come out of Egypt to come out of Babilon to tarry there still had beene manifestly to testify a consent to the superstition of Egypt and idolatry of Babilon so before the Lord had sounded vs a loud summons with his trumpet Come out of Babilon my people he sustained and supported his people in the midst of Babilon it was not at that time a sinne but a Captiuity to abide in it But for any to abide or linger in it after the publishing of this summons it is a sure testimony that they liue not in it vnwillingly but with delight and that at least outwardly they partake of her sinnes and so may iustly partake of her plagues Now to demand why God caused not this trumpet to be sounded sooner is to dispute against him it were to bring back those ancient questions propounded to the primitiue Christians why the Lord Iesus had not brought the light of the Gospell sooner into the Church to which St. Paul clearely answereth when he teacheth that the fullnesse of time was not yet come Why the Lord called not the Gentils sooner vnto his knowledge to which the same Apostle answereth noe more then that God hauing winked at the time of Ignorance now warneth every man to repent He hath the times and seasons in his owne disposing It often falleth out that they who cannot goe out of an infectious citty tarry in it and are safe but for all that they that haue opportunitie to goe out of it will not take example from them to tarry in it The sheepheard will lead his sheepe into pastures where are noxious hearbs rather then he will suffer them to bee famished but if he haue the opportunity of leading them elsewhere where no danger is to be feared the good lucke that God gaue him of preserving them in an vnwholsome pasture shall not disswade him from taking of them out of that to put them into a better That which the shepheard doth to his sheepe we are to doe to our selues so long as there was presented vnto vs no other place of pasturage then the Romane Church for want of a better wee were compelled to make vse of that But the Lord hauing graciously provâ—ded vs a better miserable are we if we leaue not that and betake our selues to this In the time of a famine men liue pinchingly and wretchedly but the dearth being past and plenty restored hee that will not take the benefit of it deserueth to be starued to death Let this consideration then serue for the solution of the difficultie aboue proposed CHAP. XXXVIII That there is nothing which deserveth to be admired in the life of the Monkes of the Romish Church NOw it remaineth that
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
experience that there hath beene a change when we compare the doctrine of the Apostles with that which prevailed in the church afterwards and cleerely manifest the strange diversity repugnancy there is betweene them When we compare the state of the Romish Church with that of the church in the first purest ages and make the diversitie betweene them visible and palpable Although this kinde of proofe being not easie but to those who haue skill in the languages we stand not chiefly vpon it And although it should faile vs which yet it doth not yet therefore there should not be any prescription or exception against Scripture That which is come vp since is new in respect of it though ancient in respect of vs. But here the question is not about the Antiquity of persons To which we adde that if there should bee any thing found as ancient as the Scripture being not conformable vnto it if its antiquity commend it its falsity condemneth it so much the more as it is the nature of evill to be the more pernicious the more ancient it is CHAP XXIII That it is not ingenuous dealing to vrge vs to answer where our Church was and what Pastors it had before the Reformation NOw the authors of these wrangling cavilling proceedings might cease their captious quirkes and take time to blush a while But as the contentious spirit of Sophistrie is infinite in the invention of new trickes to perplexe a cause they giue vs here another knot to vntie God they say hath alwaies had a church on earth this wee confesse and that church hath from time to time had her Pastors here we agree with them too But then say they Where was your Church before Luther What Pastours what Doctours had it See here againe how from the ignorance of man they conclude the not being of the thing Presuming that we cannot satisfie these demandes and assuring themselues that we knowe not where our Church hath beene and by whom it was guided they take it for a matter already out of question that therefore our Church was not at all In which inference there is discovered a notable peece of wrangling for it being presupposed which yet is false as it will appeare by and by that we knewe not where our church was and who haue beene our Pastours since the alteration and defection hapned in the church of Rome might it in conscience hence bee concluded that it was not therefore at all Would this consequence be admitted Thou knowest not such a thing therefore it is not or hath not beene Yet this is the manner of their argumentation against vs. You knowe not say they where your Church was nor who were her Pastours therefore she was not at all Vpon this it is that they triumph and insult over vs as if wee answering that we knowe not where our Church was nor what Teachers it had we should implicitly yeeld in the same answer that she was not all or if she were that shee was destitute of Pastours The like argument once deceaved the Prophet Elias when he knewe not where the church of the tenne Tribes was nor who were its Guides They haue forsaken thy covenant saith he they haue broken downe thy altars they haue slaine thy Prophets and I am left alone and they goe about to take away my life also Hee thought himselfe to be alone because his fellows were vnknowne vnto him But the Lord made him see the imperfection of his vntoward Logicke advertising him that he had reserved seauen thousand to himselfe which had not bowed the knee to Baal If then the Church of Israel might subsist so secretly that Elias knewe neither her abode nor her Pastours who will thinke it strange that the same case should happen in the time of our Grandfathers that then when the earth was overclovded with darknesse God had a Church albeit we are not able to specify the place of her residence or names of her Pastours It may not here be replied that at that time beside the hidden company God had a flourishing Church in Iudah in as much as it hath often fallen out that the Church of Iudah equalled yea exceeded the church of Israel in corruption So that then to behold the face of the church as it was obvious to humane view it could not be said but all lay in desolation But albeit that lamentable defection had not beene vniversall in â—srael and Iudah yet the argument drawne from the estate of the Israelitish church would still retaine its force seeing that if such a part of the Church might exist vndiscernable why may not the other parts also and all other particular Churches subsist vnknowne It 's a necessary consequence that that which hindreth the whole Church from lying hid ought also to hinder any of her parts and the same power which preserueth and sustaineth the parts of the Church viz particular Churches amongst the most tumultuous confusions and disorders shall conserue likewise the whole Church If we are to thinke that the Church is alwaies visible and may be pointed at with the finger because the Lord prescribing the meanes to compose differences hath said Tell it to the Church seeing they are particular Churches to whom recourse in this case is to be had this reason will proue as strongly that particular Churches should alwaies be visible If it hinder not but these may be invisible as it is agreed vpon neither will it hinder that the Church totally in her vniversality may sometimes be invisible If the Church be alwaies set vpoÌ„ the tops of mountaines if in consequence she be alwaies visible the particular Churches shall be so too seeing she cannot be taken notice of but in them and by them and if she bee not alwaies glorious and conspicuous in her parts no more shall shee be in the whole If lastly it be thought that the Church ought alwaies to be visible alwaies exposed to the eyes of men because her Pastours are the lights of the world compared to candles which are not put vnder bushells but vpon Candlestickes seeing this appertaineth to the Ministers of particular Churches the Churches in which these Ministers are by this argument shall continue alwaies visible to the eyes of carnall men which is manifestly false But certainâ—ly God hath not promised that his Church should bee alwaies elevated vpon mountaines he promised indeede that she should be placed there and so no man doubteth but that this promise from time to time hath had its accomplishment But he neuer promised that she should be placed there alwaies no more hath it fallen out so On the contrary God hath promised that there should be wings giuen to his Church that shee might fly vnto her place before the persâ—cuting Dragon And whereas the Lord hath commanded vs to empty our grieuances which wee haue against her brethren in to the bosome of the Church when priuate reconciliation is impossible this
wee examine their last preiudice They haue amongst them a swarme of religious creatures of both sexes who preferre povertie before wealth seuerity of discipline before the tender delicacy of pleasures humility and contempt of the world before the greatnesse and pompe of it who being sequestred from the turmoiles and tumults of secular affairs liue here on earth like Angells in heauen Who deny nature that which she exacteth of them macerate their flesh and tame it in such an austere manner that it serveth the soule no longer but for a sheath or case Snatched vp already to heauen in affection and contemplation and not tarrying here belowe but after the fashion of Angels during their soiournement on earth Or if their be any thing else which may set it forth more admirably it s all say they to be found in the angelicall and heauenly life of Monkes and Nunnes Soe Mounte-bankes extoll the vertue of their drugges affirming them to be nothing but Elixers balmes antidotes even against death itselfe Now the confident boldnesse the smooth behauiour and eloquent pratling of the Mountebanque hath this faculty to make the praises of his druggs pausible and receiuable to the simple and dimme sighted Vulgar But experience confuteth them discouering at last the impudent knauery of these cosening quacksaluers Soe the Turkes vaunt of their religious folke of the sanctity austerity and extraordinary devotion which seemingly shineth in their whole conuersation Let vs heare not a Turke but a Chrisâ—ian a Monke by profession who had familiaâ—ly resorted to them and obserued their fashions who hath described their superstition a witnesse not to be suspected in this point Some of them saith he shew an exceeding great patience weare noe habit goe naked not couering any thing but their priuities of so great perfectioÌ„ that they are impassible testifying their patience by brand markes made by burning by scarres made by launcing some of theÌ„ eate and drinke very seldome others altogether forbeare both some are so poore that it 's said they thinke not at all on earthly matters others neuer speake and purposely auoid the company of men least they should be vrged to speake one of which sort I saw not without admiration Others haue the gifts of vision others of reuelation some haue raptures and supernaturall extasies or traunces And by this meanes there is no man amongst them which acquireth not some spirituall skill and experience and according to the diuersity of this skill which they professe they are distinguished by their habits and manner of being If there be seene any amongst them wearing feathers on their heads this noteth that they are giuen to meditations and reuelations If any of them weare a patcht habit this is a signe of their pouerty They which were rings in their eares shew by this that they are submissiue in spirit for the frequency of their raptures If they weare chaines about their neckes and armes this testifieth the violence and vehemence of their raptures some of them liue sequestred others associated some liue solitary inforrests and desarts others in citties vsing hospitality Where may these be paraleld who can produce any thing outwardly at least in shew so holie and austere amongst the Christian Monkes What could they answer here if the Turkes should goe to outbraue them after this fashion vsing the same pretence against them which they vse agianst vs will they say that this sanctitie is but hypocrisie that this austerity is but savage barbarousnesse as indeede it is no better But this is our defence against them when they goe about to oppresse vs with the preiudice drawne from the consideration of their Monkish holinesse and austeritie What great matter haue you say wee in this respect which those barbarous miscreants the Turkes haue not nay which is more what haue yea wherein you are not by them exceeded will they answer vs heere that they haue the Christian faith and Religion But so wee shall haue vnmasked them of this preiudice so wee shall force them to come to the triall of doctrine The monkish life shall not iustifie the religion of the Romish Church but they must goe quite backward and iustifie the Monkish life by that religion from whence it borroweth its worth and dignity So wee shall haue fetcht backe the disputation to its true point to the examination of the truth thrusting aside that by-consideration which advantageth the cause of the Turkes as muâ—h as it disaduantageth ours But let vs draw a little nearer to this seeming sanctity and austerity let vs looke stedfastly vpon it and see whether it were not painting which deluded our view whil'st wee stood farther off whether it be not a cunningly contriued outside adorning an vgly and prodigious inside First of all what kind of pouerty may wee imagine this to be where no man is in trouble or anxiety to procure himselfe wherewith to cloath himselfe against the cold couer himselfe against the heat replenish himselfe against hunger to refresh himselfe against thirst to physicke himselfe against sicknesse may this be tearmed pouerty without mocking both God and man If this be pouerty what is abundance Nay say they but these goods are possessed without appropriation no man hath any thing to himselfe be it so doe they therefore enioy theÌ„ any whit the lesse Enioy wee not all the sunne the glorious lamp of the world enioy wee not light in â—ommon and without diuision What are wee therefore poore destitute of light or rich abounding with it what shall wee say of the aire and water are wee in penury of these elements because wee haue not them enclosed vnto our selues because wee enioy them in common Monkish pouerty then is nominall pouerty but reall abundance But their discipline is rigid and seuere here wee call the world to witnesse yea wee appeale vnto theÌ„selues in this point Wee will not rub vp the ancient reproches of their gluttony drunkennesse whoredome adultery sodomie But let the world iudge let them speake themselues whether they obserue this austere discipline whether those ruddie cheekes those white fleshie hands those liuely sparkling eyes that spritefull vigor of the whole body testifie a rigorous maceratioÌ„ taming of the flesh or whether that iollie plight be not rather an effect of ease mirth good cheere and a compleat entertainment of nature Yet forsooth we must beleeue that they poore hearts fast extreamely that they lash themselues vnmercifully that they lye vpon the bare cold hard ground that they grate their skinnes with sackcloth And questionlesse some few of them doe that which they all professe to doe But what a great peece of worke is it if custome at first allaies at length quite steales away the sense of these miseries There is an excellent discourse to this purpose well worth the observation in the worke which Chrysostome hath left de sacerdotio that is in the language of our times of the office of a Bishop Where he making
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