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
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
antient people heauy and toile some If he adde that it is to be presupposed that those things which are obserued by the whole world although vnwritten haue notwithstanding beene ordained either by the Apostles or by the Councells this he restraineth neverthelesse to a small number of feastes of the passion Resurrection and ascension of our Lord of the comming of the Holy Ghost yea in closing his discourse with this supposition and if their bee any thing obserued by the whole Church he plainely giues vs to vnderstand that their were very few things beside those by him specified and those to of very small moment The doubting particle If their be any imports that necessarily And truely if the ceremonies had amounted then as they doe now to an heavy burden by reason of their number the difficulty and trouble of obseruing them If in obscurity of signification they had matched the Iewish ceremonies yea if they had beene taken from the ceremonies of the law as the Popish are all excepting those which are borrowed from Paganisme this good father should haue contradicted himselfe if hee had thought that either the Apostles would or Councels could haue imposed them vpon the Church He had said that our Lord had subiected his Church to an easy yoke and a light burden should he then say that the Apostles and Councels had beene willing to make this yoke irksome and burden heauy Elsewhere he complaineth of the excessiue number and intollerable multitude of ceremonies admitted into particular Churches bemoaning the condition of the Church by this meanes more slauish then that of the Iewes But this number was not so insupportable in respect of the seruitude it brought vpon the Church as dangerous in regard of the superstition it begate And certainely here is the venome incorporated into humane inventions which vnder some well composed lookes of piety and deuotion insinuating themselues into the true seruice of God they stifle that and aduance themselues into its roome Our Lord marked ouâ— this euill when his Disciples being accused of transgressing the traditions of their fathers he not only iustifieth them but also condemneth their accusers for hauing made void the commandement of God by their traditions who is so blind that hath not seene that sees not daily that the commandements but falsely called the commandements of the Church are more religiously respected and with more scruple violated then those which all confesse to be the commandements of God Notwithstanding the infinitenes of their number and variety the sottishest dullest amoÌ„gst theÌ„ haue theÌ„ at their fingers eÌ„ds the spirituall seruice of God in the meane time and the manner of its performance is vnknowne vnto them the precepts which inioyne and teach it are strange to the greatest part of them A pregnant argument of the hypocrisie and corruption of mans nature which is delighted in that which is fleshly and outward neglecting that which is spirituall and inward This is that which gaue occasion to that antient and grievous complaint of the Prophet conceiued in the name of God This people draweth neere vnto mee with their lips but their heart is farre from me for their feare and seruice is the commandement of men A man continuing without any exercise of religion can hardly be at peace with himselfe and therefore he ventureth vpon some kind of deuotion but the mischiefe is that he is not pleased but in that which is outward and sensuall carnall as he is in that which is carnall the more then that a religion is sensible and mechanicall as wee may terme it the more acceptable it is vnto him the more intellettuall and spirituall the more vncouth and harsh For this cause even vnder the new testament and vnder grace now when the Lord hath advanced his Church to an estate meerely spirituall he hath left her neuerthelesse some ceremonies by reason of her infirmity but few in number and without brauery accompanied with the preaching of the word for feare of danger namely the Sacraments of Baptisme and the holy supper For he would elevate our hearts vnto a sublime pitch and set them on high and fixe them vpon their Principall obiect drawing them from sensible and materiall obiects to more refined and purified affections and meditations Pondering these reasons we make no more apologies for our selues to those who cast in our teeth our penuâ—y of ceremonies Nay wee thinke this our glory seeing in this point we stand vpoÌ„ the same tearmes with the blessed Apostles wee haue the same defence which they had the condemnation of our accusers for that by their trumperies they haue smothered the syncere simplicitie of true worship Wee tell them that this multitude of rites and traditions is more suteable to the superstition of Turkes Iewes and infidels amongst whome all these vanities haue beene and are still in reâ—uest Christian religion is not capable of them they cannot stand either with the spirituall estate or poore condition of the Church Superstition the mother of ceremonies is lavish prodigall Spirituall whordome as it is it hath this comoÌ„n with the bodily Both of them must haue their paintings their trinkets their inveaglemeÌ„ts this caÌ„not be without charges The Church cannot afford such cost vpon ceremonies and bables her stock is so employed in succouring the liuing images of Christ that shee cannot tâ—inke vpon wooden babies the world is so hard wâ—th her that shee hath nothing to cast away in the guilding of Alters in erecting proud edifices in adorning walles with tâ—peâ—lrie in maiestick and stately processions through the streets CHAP XI That the policie of the Roman Church serues all for preiudice against her WEE haue seene then that neither the pompe nor the ceremonies of the Church â—f Rome can doe her any seruice but only to make her the more suspected the more shee stands vpon them euen as the riotoâ—s luxury aâ—fected postures of countenance and mâ—ltitude of compliments in a woman make her chastitie more questionable But peradventure the policy government and authority which she takes vpon her hauing a visible head siâ—ting in a throne more then imperiall in the citty of Rome heretofore the Queene and Empresse of the vniverse and now by vsurpation greater then ever she was having succeeded the Empire and in this succession surmounted it in greatnesse of soveraigntie which she takes vpon her exercising dominion over the body and the soule in this life and after it in this world without the circuit of it without being accountable to any submitting all to her selfe not only the outward man but the inward also even the conscience Peradventure we say this consideration may make vs both to reverence and admire her This doubtlesse may set her out most amiably to carnall eyes but the spirit iudgeth otherwise yea quite contrary of it When the protestation of Christ shall come into our memories that his kingdome is not of this world the exhortation of
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
commandement is of the nature of those which alwaies haue this condition vnderstood when the thing is possible The Lord had regard to the time wherein he liued and hath prescribed a law which ought to be obserued but alwaies the possibility of obseruance supposed and an estate of the Church semblable to that in his time when the Church discipline was not as as yet corrupted in this point This Commandement then presupposeth not that the Church should alwaies be obvious to the eyes of men but that in the case propounded recourse should be had vnto her when shee was so As for the Pastours of the Church they are called the light of the world not alwaies in relation to the effect but to the duety as they are called also in this respect the salt of the earth beecause they were ordained for this purpose and are bound to this duty But then when they are in effect the light it is a spirituall light not discernable but to the eyes of the soule mindes of those which are spirituall of those which are in the house as our Saviour expresseth it So that none of these considerations can yeeld a sufficient argument for the perpetuall outward visibility of the Church neither in the whole nor in her parts CHAP. XXIIII That the Church of God was before the last Reformation where shee was and who were her Pastors BVt if they will needs presse vs further yet demaÌ„d where our Church was extaÌ„t immediately before our separatioÌ„ we tell theÌ„ that shee was in BabyloÌ„ in captivity vnder the kingdome of Antichrist a Come out of BabyloÌ„ my people it is written in the Revelation the people of God were then in Babylon albeit they served not the Gods of Babylon and which is more their Teachers were the Teachers of Babylon If this seeme strange to any maÌ„ let him call to minde the estate of the Iewish church before our Saviour had begunne his preaching Might it not at that time haue beene demanded where the Church of God had beene before and who were her Pastours What could one answere to this query Might it haue beene said that the Scribes and Pharises and their adherents the greater part of the people were the Church alas they were nothing lesse they were enemies of Christ and â—his Church the true answer then had beene to say that the Church was a small number of righteous persons which groaned vnder the burden of that spirituall tyranny which lamented the desolation come vpon them by the corruption of the ancient doctrine and discipline That the Doctors of â—he Church were the Pharises of whom the Lord testified that they sate in Moses chaire Now we say the very same thing That God before the reformation begun in the daies of our fore-fathers had a Church in the midst of Babylon in the midst of the Popish and Antichristian church but that this church howsoeuer was not the multitude of those who had received the marke of the Beast and worshipped it but the small company of those which misliked the Roman tyrannie and corruption of whom some from time to time being detected haue beene banished others cruelly put to death and slandered to haue beene guilty of horrible and hainous crimes to make their persons odious to the people their memories execrable to posterity had not God by his providence maugre the subtiltie and furie of calumnie preserved the monuments of their faith and pietie even vnto this day Such were the poore Waldenses constrained to wander to fro such also were the exiled Albigenses Concerning that which is further demanded of vs who were the Teachers of the Church during that time so full of confusion then when Babel raigned We answer that questionlesse the holy Ghost alwaies instructed his Church inwardly and that outwardly they were the very same which taught publikely namely the Doctours of the Romish Church But some man may here say that by consequent they were true Teachers to which we answer that in some sort they were true as the Scribes and Pharises were both true Teachers and seducers true when they sitting in Moses chaire teaching his doctrine the people receiued wholsome instruction by their Ministery Seducers when they sitting in their owne chaire teaching their owne traditions their owne inventions they who pâ—rished the people whom God had not chosen sucked in the poison which they tempered Thus it was in the Iewish câ—urch before the Lord had begunne to manifest himselfe to the world otherwise God had not had a Châ—rch This being true and evident it should not be necessary sollicitously to insist vpon a farther answer to the demand How this could bee When there is an agreement about the thing it is curiosity to inquire after the manner of it Yet that we may leaue no scruple behinde we will tell them after what manner God vseth false Teachers to instruct his people The Scribes and Pharises propounded the word of God and read it amongst the Iewes before the comming of our Saviour so much as was necessary to salvation but they mingled their leaven with it they thrust in their expositions glosses and traditions the true Church sustained her selfe with the word and reiected the leauen the false glutted her selfe with the leauen and let passe the word What strange matter is there in all this The sheepe in their pasturage where there are some venomous heaâ—bes and others convenient for this nature knowe well how to choose that which is proper for them â—o let alone that which is hurtfull and shall the sheepe of Christ be vnfurnished of this discretion They of whom it is said that they heare his voice knowe it follow it and fly from the hand of a stranger Who then will wonder any longer that before the great Reformation which the Lord hath begunne in these latter daies as it were in the decrepite age of the world the Church hauing truth propounded vnto her mixed with lyes hath embraced the truth and reiected the lyes Surely this truth hath sounded alwaies in the Church it hath beene in the mouthes of the Romish Doctours as the benediction was in the mouth of Balaam This truth that there is one God Creatour and preserver of all things that the Father Sonne and Spirit distinguished but not divided are this God that the vniverse being created for man and man after the image of God he by his sinne hath drawne vpon himselfe anger and malediction That the sâ—nne of God hath taken our nature vpon him and in it hath expiated our offences that all thâ—se which beleeue in him which repent in syncerity obtaine mercy That therefore we ought to loue so mercifull a God to call vpon him to giue him thankes Thus farre the Scribes and Pharises were in Moses chaire in the chaire of the Prophets of Christ and his Apostles thus farre they were to be harkned to Thus farre the Church did heare them But whilst
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