sufficiently looked after fearing to find it desirous not to find it Wee may then iustly suffer this taunt that wee fainted in our vndertakings that wee were tired in our iourney When they goe about to calculate antiquity now a daies they beginne not with that which is first the first epoche is where were you within these hundred yeares so in steede of going foâ—ward they stop at a short period and retire homeward In the meane time this path were not to be neglected nor this method to be refused if they would not stop in their search vntill they came to the age of the Apostles for beateing this way so farre how many nouelties would their be met with betweene this and that of fresher date and which might be questioned where were you before which are not then of that ancient originall nor graced with the priuiledges of true antiquity which yet are antiquities in respect of vs and our times but meere nouelâ—ies in respect of the age of the Apostles That which was in the age of the Apostles is truely ancient and nothing ancient but that they are the fathers whose bounds wee must not remoue wee must inquire after the waies of these fathers as for those degenerate ancestors which came afterwards wee haue an expresse prohibiâ—ion Walke not according to the statutes of your fathers and regard not their-ordinaÌ„ces I am Iehouah your God walke in my statutes keepe my commandements and doe them Antiquity then is not to be accounted of but as shee is a witnesse of truth according to Tertullian that which was first taught saith hee is of the Lord and true That which is absolutely first then is to bee sought out and from it the calculation is to begun St. Cyprian giueth vs a direction for this calculation although he otherwise applyeth it which is as pertinent as it is familiar instructing vs that euen as a conduit of water which formerly ranne copiously and continually coming to faile vpon a suddaine wee haue recourse to the spring-head to know the cause of this defect whether it bee that the drying of the fountaine depriueth the running water both of an originall nourishment or whether the fouÌ„taine being entire the water faileth in its course the pipe being either brokeÌ„ or stopt that it being meÌ„ded the water may bee restored to the vse of the citty in the same plenty purity it proceedeth from the fountaine so saith he the Priestes of God ought to repaire to the originall and the tradition of the Gospell and Apostles in keeping his commandements to the end that the reason of our actions may be deduced from the same beginning whence that deriueth its authority That wee may not doubt what is the tradition of which he speaketh let vs heâ—re what he saith a little before to the same purpose One alleadged to him tradition whence is this tradition replyeth he is it from the Lord from the authority of the Euangelists or Apostles For that those things which are written in the booke of the law are to bee obserued God himselfe testifieth telling Iosuah that the booke of the Law the scripture should not depart out of his mouth If then it bee either commanded in the Gospell or contained in the Apostolicall writings that they which come out of any heresie be it what it will should not be baptised let this holy and diuine tradition be obserued St. Cyprian reiecteth not the baptisme of heretickes but only because he belâ—eueth not that it was a holy and diuine tradition that it should bee admitted he is ready to receiue it if it bee proued vnto him to bee such a one giuing vs the rule to proue it by the apostolicall wriâ—ings He calâ—eth then a diuine and holy tradition all that which may bee iustified by them as for other tradiâ—ions he putteth tâ—em aside with this slâ—ghting interrogatoâ—y whence is this tradition Now therefore such traditions as these we are ready to accept prouided that the Papists after the same method manifest their origin all vnto vs. When wâ—e demand whence is this tradition when beganne it let them answere vs it is drawne from the writings it hath beene from the time of the Apostles CHAP XVII That the only meanes to prâ—ue true antiquity is to haue recourse to the begining by the scripture NOw that wee alledge St. Cyprian it is not to authorise the truth by the authority of men only wee borrow their words and fancies to expresse it Wee wish that it may be considered not who speakes but what is spoken But if better authority here be called for we wil alledge supreme authoritie that of the Lord prescribing vs the rule It was not so from the beginning Wisely then and fitly said Tertullian thâ—t which is the first is the truer and that which is from the beginning is first and that which is of the Apostles is from the beginning To which wee adde only that which followeth of it selfe that which is in the scripture in the writings of the Apostles is of the Apostles So then in respect of this antiquity doe wee not submit our selues to reason when wee yeeld that our doctrine should be reiected if it be not of the Apostles Are not our proofes autheÌ„tique to coÌ„firme â—he antiquity of our religion when they are gathered out of their writings the writings of the Propheâ—s EuaÌ„gelists The course which is taken to proue the antiquity so much talked of in the Church of Rome is a recourse to Fathers and Councells The more antâ—ent these Fathers and Councels are proue tâ—ey not this antiquity the more euidently But what faâ—hers what Councells aâ—e more ancient then the scripture what antiquity then is ancienter then the scriptures what title more ancient then that which is of the same date with the scriptures certainely it is an excesse of open blasphemy to equalize either fathers or councells to Scripture and yet this is done But though this be done yet it will not be said that the Scripture is of a fresher originall then the fathers and Councels Impudency hath not yet ventured so farre He then of whose side is the doctrine of the scripture hath gaineâ— the prerogatiue of antiquity and by consequent of truth So then this question about antiâ—uity is brought to this issue what wee are to examine which is the doctrine most consonant to Scripture this being cleared the controversie of antiquity need to trouble vs no longer It is impossible otheâ—wise to decide it for let them alleage fathers and Councells as long as they will this scruple still remaineth to knowe if the Apostles haue so ordained Vniversall consent cannot be called to witnesse in this case for to shew that it would â—e requisite to aske all persons of all ages vntill the Apostles If the name of vniversall consent be attributed to that which is beleeued by the greater part to the most received opinion yet how shall we knowe and iudge of this kinde of
was the state and outward face of the Iewish Church What was the high Priest What were the successors of Moses which pretended antiquity succession and the title of guides and Pastors of Israel Surely enemies of God vnder the honest title of being his seruants seducers of the People vnder the demure shew of being their teachers Corrupters of the law wearing the ornaments and sitting in the chaire of interpreters commending themselves to the people and by them commended vnder this magnificent title Such was the Iewish Church to looke vpon outwardly as well in those which sate ruled in their Synagogues in their great little councells which they called the Sanhedrin as in the route multitude which followed approued adhered to those disorders So miserable was the face of the Iewish Church at that time which yet had not alwaies beene so But neuerthelesse in this so thicke and blacke darknesse God caused his light to shine reserued his wheat amongst this chaffe in that infected multitude he preserued a small number from that â—pirituall pestilence small indeed but so vseth to be the number of things of worth excellenciâ—s are rarities There is much stone few diamonds theâ—e are many dullards few sages It is the little flock to whom it hath pleased the father to giue the Kingdome So then the Church which hath succeeded which hath occupied the â—oome of the true Church may become an harlot by being erroneous and apostaticall and yet the true Church erreth not is not abandoned of her Lord and husband The reply also which here is made vnto vs is impertinent not tolerable That the estate of the Church was of another nature vnder the old Testament before the first comming of our Sauiour while the heire was a child and the Church enioyed not a full liberty while shee saluted the promises of the actuall exhibition of the Messiah of the abundance of Grace in him a farre off without obtaining them as yet All this is true but would they hence infer that the heauenly father hath disinherited his childreÌ„ vnder the old Testament which he doth no longer vnder the new That he hath prostituted his spouse but now keepeth her in his Cabinet No our heaueÌ„ly father hath neuer been without Children our bridegroome without the Church his bride It is true indeede that he maintained her more sparingly vnder the old then vnder the new Testament â—s the scripture teacheth and wee beleeue But wee denie that he forsooke her any more then then now for he which toucheth you saith he toucheth the apple of mine eye The Church then which reuolted vnder the oâ—d Testament the Church which followed that reuolt was not the Church but in name and in respect of the reuenues and dignities into which it succeeded masked howsoever with the outward profession of the true religion This was the Church which forsooke God this was the Church whom God forsooke If then any Church in these times after the like manner become apostaticall ought she to haue any more priuileâ—ge vnder the nâ—w then vnder the old Testament God detesteth hypocrisie equally in aâ—l ages yea the greater it is the more abhominable it is vnto him If then it be doubled in these latter times the indignation of God is proportionably incensed against it The grace offered excuseth not but agrauateth the neglect of it so that there is no difference in thâ—t which concerneth the perseuerance and revolt of the Church vnder the law or vnder grace This is our bâ—leife and our doctrine in this point Not that we would affiâ—me that the true Church erreth or falleth away finally in that which is fundamentall although in some of her members sometimes she goe away for a time But we affirme that they who by most voices beare away the title of the Church either haue erred or may erre euâ—n fundamentally and finally So when we say that the Iewish Church hath erred wee vnderstand not the true Iewish Church but that which was so in appearance which tooke vp its roome and bare the outward cognisance of it which had the externall calling succession After the same manner when we teach that the Christian Church may erre that it hath erred we vnderstand not the number of the faithful the number of their successoâ—s in the faith wee are cofident that they cannot erre fundamentally generally all together and finally Wee say indeede that the Church which erreth is that Church which triumphing with the title of Christs spouse is indeede no better then a strumpet CHAP XX. That they of the Church of Rome vse a perverse and ridiculous manner of Argumentation while they conclude from the promisâ—s made to the Church that they neiâ—her haue erred nor can erre IT is a friuolous tricke then that they insist somuch vpon the promiâ—es made to the Church and to bâ—ing vs newes that fâ—ee is built vpâ—n a rocke tâ—at the gates of heâ—l shall not preuaile against her It is to no purpose that they alledge those priuiledges that shee is the pillar and prop of â—ruth the spouse of Christ his onely spouse that he is and will be alwaies in the miâ—dest of her that his spirit guideth her into all trueâ—h The pith of our controuersie lyes not in all this Let him which denieth the truth of these promises or envieth the church these elogies be Anathema Maranatha let him be as a Iew or a Turke But as he is not truely a Iew which is one outwardly said the Apostle so neither is shee alwaies the true church which is so in the account of men but shee which is so inwardly whose glory and praise is of God and not of men sealed by his spirit knowne of him him onely certainly and distinctly All the question is whether shee bee the true church whom the world graceth with this title If wee should graunt that the church of Rome is the true church doubtlesse we should confesse too that she never erred fundamentally Let it then be verified vnto vs that shee is so and we will giue way to all the rest we will ingeniously confesse our selues to haue beene schismatiques in separating our selues from her communion The principall question then betweene vs and them is whether they are the true church or no. This being so is not their proceeding perverse and ridiculous when they take that for granted which is the maine point of our coÌ„troversie For alleadging that they are the Church they thence inferre that they neither haue erred nor can erre This argument should runne backward they haue not erred therefore they are the true Churcâ— If a woman accused of adultery of being taken even in the vile act of her vnchastity insteed of answering directly to her accusation and of acquitting her selfe by this meanes to recover her good name now tainted for all her defence should onely make a bare protestation that shee were an
conuince the Iewes of hauing adulterated or rather abolished the purity of the ancient doctrine of their fathers since the time of the Prophet Malachie he would find himselfe hardly tasked precisely to specifie the authors times places of this so strange enormious an alteratioÌ„ Yet it is as cleare as noone that such a corruptioÌ„ such a chaÌ„ge hath beene in the ReligioÌ„ of the Iewes By what then is this so vndoubted a truth made euident doubtlesse by the Scriptures by which wee know what was the ancient Religion of the Iewes The comparison of that samplar with the religion of the Iewes as it was in our Sauiours time discouereth what a great diuersity there is betweene their new superstition and old religion and consequently marketh out the change though not the circuÌ„stances of it And indeede when the Lord the sonne of God accused the Scribes and Pharisees the Doctors and interpreters of the law and conuinced them of hauing corrupted the ancient and originall purity he troubled not himselfe to quote vnto them records and histories and exquisitely to set downe where when and by whom the innouation was begunne He contented himselfe with the Scriptures and went no farther then the comparison of doctrine Yet who could better haue preformed such an enterprise then himselfe who could number to the smallest scruples of time and was superlatiuely skilled both in Chronologie and Historie But he was willing in his owne person to teach vs what method wee are to follow in discouering and reforming abuses to wit that wee are not bound scrupulously to specifie all those circumstances which are of no importance to the maine point CHAP XXII That there are changes which creepe on by little and little and that it is hard yea imposible to specifie alwaies the times places and authors of a change MOreover we must needs confesse that which experience dayly thrusteth into our senses that there are alterations which crâ—epe on and encrease by little and little so that one cannot so distinctly perceiue them that it should be possible for him precisely to quote the very instant of every degree in this almost insensible progresse Who could ever obserue when where by whom by what degrees the FreÌ„ch tongue hath been chaÌ„ged Yet must he needs be accounted void of iudgement who from this difficulty yea impossibilitie would conclude that there hath beene no change in it What old man is there able precisely to obserue the minute houre day month yea yeare in which he beginnes to bee an old man to change his complexion to feele the decaying of his strength and faculties yet for all that he must needs be senselesse who in his old age should deny so sensible an alteration Now to apply these considerations to the estate of the Christian Church Who knoweth not that in the Primitiue Church the errour of the Millenaries prevailed Yet who is hee that can specifie by whom where when it began Who can particularly tell when it ended where and by whom it was first condemned Vpon this who will inferre that this errour hath beene alwaâ—es that it is yet in the Church or that it is not an errour but an Apostolicall doctrine It was also as no man doubteth an errour anciently received and approued by the Church that the Sacrament of the supper was to bee administred to little children Who will tell vs who was the first father of it Where and when it was brought in Who will produce the records of an opposition made against it Nay more let any man tell when and in what Councell such a doctrine was condemned There is no man able to performe this and shall we therefore say its a doctrine of the Apostles It was an errour of the Fathers of the Primitiue Church that the soules of the Saints themselues entred not into the heavenly Paradise immediatly after their departure out of their bodies Tertullian excepted only the soules of Martyrs But who is able to name the author time or place of the nativity of this strange opinion Yet it is most certaine that this erronious doctrine had its birth growth and period It was an erroneous practise in the ancient church to pray to God in the behalfe of the Patriarchs Prophets and for the whole company of the iust deceased for the Martyrs themselues Who is so versed in the knowledge of antiquity that can distinctly set downe the time place and first inventer of that so strange a devotion or the councell in which it was condemned when where it was first condemned The difficulty yea impossibility of rendring an exact account of such particularities shall it be a sufficient ground to maintaine that it alwaies was and is still in the church There was a time when immediatly after Baptisme the baptised partie was made to tast milke hony when his whole body was to be annointed with oile when they were to abstaine a whole weeke after from washing themselues When they made vpon a certaine day in the yeare offerings for the nativity that is for the memory of the day of the Martyres sufferings When they thought it an impiety to fast betweene Easter and Whitâ—ontide to worship kneeling When they prayed not but towards the East When was it that these customes had their beginning Or if they are Apostolicall as it was sometimes thought when they were practised how haue htey beene since altered When began their change by whom in what place If wee are not able to satisfie those which should vrge vs with all these queries must we needs therefore be obstinate without reason and peeviâ—hly deny the change of those rites And seeing the change of them was made with reason must wee not confesse that they were not of Apostolicall that is of divine institution It was an Apostolicall constitution but which was to last no longer then the occasion of it that the faithfull should abstaine from victualls sacrificed to Idols from bloud and that which was strangled Wee see that this constitution hath expired but if wee cannot assigne the time when it gaue vp the Ghost or the Synode in which it was abrogated shall wee therefore affirme that it continueth vntill now In the meane time it is as absurd to deny the originall of a thing vnder pretence that tâ—e author time and place of it are vnknowne as to deny the discontinuation and end of it vnder colour that it cannot be assigned by whom where and when it begunne to be discontinued As if one should deny that he had ever beene the month yeare or perhaps age of whose nativitie is vncertaine or as if one should deny that he were dead the yeare or perhaps age of whose decease is vnknowne vnto him It is then an absurd cavill to presse vs to shew that no change hath happened in the Church by quoting the time by assigning the place by naming the Authors of it But we argue rationally when wee proue by
they added to this truth their lyes to this spirituall bread their leauen then they sate in their owne chaire they were to be heard no farther then the true church stopt her eares against them the false she listned to them Thus we answer to this importunate questixon How may this be By the same reason also we are not perplexed for an answer when they aske vs what is become of our forefathers This interrogatory proposed by the Pagans to the first Christians extorted from them an answer odious in the mouthes of children speaking of their parents that God was marvellous in his waies but in all likelihood they were damned Thankes be to God we are not driuen to such straites In Paganisme there was nothing which might saue no word of grace and mercy in the doctrine published in the church of Rome there was something to beâ— chosen and they who picked it out carefully and applyed it to their vse were saued Why should wee doubt but that many thousands of our fathers did it God hath knowne how to preserue a church to himselfe in the midst of the most horrible Apostacies confusions and desolations happening vnder the old Testament since Malachie Should his arme be shortned vnder the new No but Eternall as he is he is alwaies like himselfe Now then let the importunate curiosity surcease those questions framed only to distract the simple Where was your Church Where were your Pastours Our church was in Babylon and her Teachers for want of better were the Teachers of Babylon Concerning that which they trouble vs farther with why therefore we haue not imitated our forefathers example why we are come out of Babylon if they were saved in it We will giue reasons for it hereafter in their proper place CHAP. XXV Of the true succession of the Church what it is that it dependeth not of succession either naturall or Politicke NOw because they mainely oppresse vs with the preiudice which they make against vs about Succession which they say is of great moment and pretend moreover that they haue it and that we haue it not that they haue continued alwaies that we are lately come in by the by crossing their line of succession let vs consider what strength this pretence for them exception against vs may haue Now that the ambiguitie of the word may not intangle vs we must knowe what kinde of succession they meane If it be a naturall succession from father to sonne from generation to generation we say that the succession of the Church dependeth not of such a succession It was and is still the prerogatiue of the obstinate Iewes that they are the successours of the Patriarches and Prophets in respect of carnall and naturall generation yet they are farre enough from being the true Church They haue succeeded their religious Ancestors in being men this succession is naturall They haue not succeeded them in being faithfull men this succession is spirituall If they vnderstand a politicke succession in respect of the place and auctority one succeeding another in order and without out interruption we affirme that the Church is not fastned to such a succession How often doe the Prophets complaine that the people of Israell their kings and Priestes were all gone out of the way and quite disordered by idolatry albeit their kings were successours of good kings and their Priests of good Priests The Scribes and Pharises enioyed not they this kind of succession which we call Politicke Were they for all that the true Church yea were they not seducers of the people corruptors of the Law sworne and deadly enemies of the Lord and his doctrine Now against this truth so evident it is impossible they should reply any thing but it will be very friuolous If it be said that Malachie prophesieth that the Priests lips shall preserue knowledge that the people shall seeke the law at his mouth wee answer that in that place there is not contained a prediction of an after euent but a declaration of a duty For indeede presently after the Prophet accuseth the Priest for hauing gone out of the way for causing the people to stumble A manifest proofe that these words the lips of the Priest shall preserue knewledge haue no other emphasis theÌ„ to signifie that the lips of the Priest ought to preserue knowledge There is nothing more frequeÌ„t in Scripture theÌ„ to propose a duty in the future tense Almost all the commandements of God runne in this forme Thou shalt haue no other Gods before me Thou shalt not make to thy selfe any graven image Thou shalt not take the name of the Lord thy God in vaine c. He that should inferre vpon these formes of speech that these CoÌ„mandements shall never bee broken would hardly proue himselfe a reasonable creature So the true succession of the Church is not alwaies ioyned to this politicke succession which of it selfe without the succession of piety is like to the succession of darknesse to light of sicknesse to health of an infectious aire to a wholesome of barrennesse to fruiâ—â—ullnesse of a Tyrant to a good Prince That ought to be accounted the true succession which is the suâ—cession of truth To haue the same minde and opinion is to haue succession of the same seate not to haue the same opinioÌ„ is to be contrary in respect of the seat The succession of the seate hath but the name of succession the succession of opinion hath the truth of it said Nazianzane and in saying so hath taught vs in what sense the Lord would haue the Scribes and Pharises to be heard as sitting in Moses chaire to wit when they tought like Moses so farre as they are the successors of Moses in doctrine But that hindreth not but that he hath commanded also to take heed of the leauen of the Pharises when they sit not in his Chaire but vpon a stoole of their owne making But what hath the Church of God then no certaine succession on earth Yea the Lord hath said that as the substance of the oke and Teyletree is in that which they cast so the holie seed shall be her substance But this succession is not tyed either to the naturall or to the politicke succession but it dependeth onely of the free disposition of him who turneth riuers into a wildernesse and the water springs into drie ground A fruitfull land into barrennesse for the wickednesse of them that dwell therein who turneth the wildernesse into a standing water and drie ground into water springs CHAP XXVI That the Popes authority is not originally deriued from the Apostles BVt to come nearer to this matter the Romish Church hath no kind of lawfull succession not that of gouernment and policie not that of rites and ceremonies no not the succession of persons least of all that of doctrine Shee hath not that of the policie of the ancient Church for in the ancient Church there were no
tyrannicall This is their comfort that they haue gotten on the one side that which they haue lost on the other so they would haue it choosing rather to be subiect to one who is far from them and whose greatnesse dependeth of theirs then to many which are neare them and whose lustre might obscure theirs In regard of this order therefore there is no succession in the Church of Rome In the ancient Church there were Elders tearmed Presbyteri from whence came the name of Prebsters Priests But the Priests of the Romish Church retaine nothing of them but the name Their Principall office was to teach and instruct where as the Romish Priests for the most part are vnlearned idiots and by consequence are no otherwise successours of those Primitiue ones then darknesse pouerty sicknesse succeed light wealth health Now this default cannot be excused by alleaging that it is the fault of the persons for so it is in Ecclesiasticall functions that were the incapacity of the person is the function cannot bee I call here the incapacity not simply the fault of the person but the impossibility of discharging the function The womaÌ„ which hath no milke cannot be a nurse and if she take the office of one who hath vpon her this cannot be in the qualitie of a nurse shee cannot be a nurse beyond the name So he which hath not in some sort the abilities requisite for reaching he cannot possibly be a teacher if he succeede one that could and did teach he succeedeth him not as teacher but onely in his name Moreouer the Principall part of the priests office consisteth now a dayes in mumbling of masse and in being sacrificers of which there is no mention in the Primitiue ordination of Priests In the ancient Church there were Deacons now there are Deacons Archdeacons subdeacons But what haue these people of the ancient Deacons beside the name Take they any care of the poore yea they suck their blood by a cruell and importunate exaction of their reuenues Doe they serue tables yea themselues are sumptuously attended at their owne In a word seeing they doe not the office of the ancient Deacons how shall they be their successiours Concerning Monkes and Nunnes there will noâ— be found a syllable in scripture to signifie that there were any in the age of the Apostles St. Hierome who hath much extolled this profession fetcheth its originall from Paul the Hermite a faire time after the Apostles If else where he referreth its beginning to a time more ancient he contradicteth both himselfe and the truth being carried away by the excessiue affection he bare to this profession Howsoeuer the Monkes of these times cannot iustly be accounted the successours of these Monkes which St. Hierome so much commendeth What maketh a monke sayd he within citties These not onely abide in citties but euen in them build citties In St. Austens time it was theft for a Monk to beg now it is an especiall point of their sanctifie In St. Cyprians time it was not vnlawfull for him who had vowed continencie to marry afterwards now it 's a matter monstrously hereticall except when the Pope dispenceth with it who like a God vpon earth can doe whatsoeuer it pleaseth him and more also then God in heauen for he can make vice vertue and vertue vice by his dispensations CHAP XXVIII That the Ceremonies of the Romish Church are not of Apostolicall institution IF we consider the Ceremonies of the Romish Church we shall quickly see that the ancient simplicity and Apostolicall purity is not to be found in her that those decent customes of true antiquity are either quite changed by her or so extreamely abused that they are made vnprofitable In the flourishing time of the Apostles there was nothing vsed in baptisme but water afterwards there was added Chrisme and since that salt spittle What successioÌ„ haue these additions these new superfluities seing they had not their originall at the first institution of that sacrament The channell pipe as it were of succession here grew faulty and receaued in this stinking water running athwart The disguisement which they haue put vpon the holy supper is yet more prodigious they haue miserably and vnhappily mangled it they haue cleft the seale of the King of heauen in the middle and cast away the one halfe of it What is it that superstition dareth not to venture vpon We haue the institution canoÌ„ of this holy sacrament recited by three Euangelists and by St. Paul Can there be any thing more pure more simple lesse stuffed with superfluous superstitious ceremonies lesse accompanied with pomp compliments Now compare with that purity simplicitie that nakednesse as I may say of ceremonies the histrionicall pomp the apish gestures and anticke trickes of the Masse can there be any thing imagined more vnlike vnto it and disproportionable What succession then may be conceiued or acknowledged where the dissimilitude is so great but a succession of evill to good or corruption to purity Moreouer what shall we say of their superstitious consecration of chappels altars pixes fonts Chalices plates vestiments holy oile holy bread holy water of their Beads Agnus Dei Images of their christning of Bells of the hallowing of ensignes and swords From whence will they fetch the institution of these trumperies Had they a heart of lead a face of iron a forâ—head of brasse yet they would not dare to affirme that any of these fopperies were in vse in the age of the Apostles What succession then of them can they pretend Lastly their processions their stately pompe at funeralls so Proud and magnificent that now they fondly liue and die altogether Came it from the Apostles Yea is it not a relique of the PagaÌ„ superstition CHAP. XXIX That there is no succession in respect of doctrine in the Romish Church BVt the worst of all is that they destitute of the succession of the truth which is the soule and life of the Church True antiquite beleeued that they which die in the Lord rest from their labours they beleeue that at their departure out of this life they goe to Purgatorie there to fry in as scorching a fire as that in hell True antiquity beleeved that when we shall haue done all that which is commanded vs we are but vnprofitable servants because wee shall haue done no more then was our dutie to doe They teach that man already culpable before God may merit eternall life ex condigno by exact proportion of the worke of the wages True antiquity beleeued that the sufferings of this present life are not sufficient to counterpoise the glory which is eternall They beleeue that they doe counterpoise them in merits Antiquitie beleeued that we are saued freely They beleeue that we are saved by the merit of our works Antiquitie beleeved that we are saved by grace through faith and that not of our selues it is the
beleeued that wee may with a sound heart in a full perswasion of faith yea with boldnesse goe to the throne of grace that we may obtaine mercy and finde grace to helpe in time of need They teach that it is presumption that we must vse the mediation of the Saints to God as we doe the intercession of Court favorites to the King Antiquitie beleeued that only God knoweth the heart They beleeue that the Saints knowe all our secrets Antiquitie alloweth not prayer for the dead wee say true Antiquity which is the Scripture for it teacheth that after death commeth iudgement which must be vnderstood immediatly after for otherwise one might say as well that after our birth commeth iudgement On the contrary they beleeue that iudgement commeth not immediatly after death and vpon this opinion they ground their prayers for the dead Antiquitie beleeued that that which entreth in at the mouth of a man defileth not the man They beleeue that eating of flesh in Lent defileth the man Antiquity beleeved that to command abstinence from marriage and certaine meats is a doctrine of Divells The Romanists command and practise both Antiquitie beleeued that images were not to be worshipped The Romish Church is full of such idolatrie Antiquitie beleeued that God is to be worshipped in spirit and truth The Romish Church thinkes there can be no religion where there is not a multitude of ceremonies Antiquitie beleeued that he which laboureth not should not eat The greatest Saints amongst them abstaine from lâ—bour and are most idle Antiquitie beleeued that it was a more blessed thing to giue then to receiue They beleeue farre otherwise for the most holy amongst them place their felicitie in povertie Antiquity beleeued that it was expedient to pray to God against poverty They beleeue that its best to vow it CHAP. XXX That there is not so much as the succession of persons in the Church of Rome BVT how will this matter goe if it appeare that they are destitute not only of the succession of Ecclesiasticall policie of the succession of ceremonies of the succession of doctrine but also of the succession of persons If it hath fayled in the Popes themselues shall it not by the same reason haue fayled in the whole body depending of them Now he that would deny that this succession hath not beene interrupted amongst the Popes he must impudently venture to deny also the outragious schismes made by the Antipopes whilst there were two sometimes three who claymed this successioÌ„ It cannot be said that only one of them had it for what 's then become of the Churches that depended on the other Popes Shall they be excused by the pretence of their well-meaning because every one of theÌ„ beleeued that they depended on the true Pope This good intention then shall excuse the Donatists for they thought they adhered to the succession of the Apostles and why should not the same excuse the Protestants also seeing they beleeue verily that their Ministers are the successours of those Pastours which the Apostles planted in the Primitiue Churches It is to no purpose to produce here the example of Barbarius Philippus who being a slaue his determinations which he gaue during the time of his iudicature were currant neverthelesse even after he was discovered to be a slaue For there is not the same reason in the Ecclesiasticall functions Civill functions depend of the approbation of men these of God The Popes the being not true Popes but vsurpers before God could haue no authoritie whatsoever men esteemed of them It is as idle to alleage the example of Iudas because that although he were a wicked man yet he was a lawfull Apostle not an intruder but one lawfully called to the Apostleship which caÌ„not be verified of those Popes which were thrust out becausâ— thrust into the châ—ire Genebrard goes farther then all this when he pronounceth all those Popes vnlawfull in whose election the Emperour of Germany bare the sway although there were many of them succeeding one another without ever being deposed The succession then hauing fayled in the Popeship as I may so speak seeing the Pope is the head of the whole body of the Romane Church it would be labour in vaine to shew that it hath beene personally interrupted in his members who haue no other succession then what is derived from his CHAP. XXXI That its meere wrangling to demand by what authority one requires an holy Reformation BVt be it say they that we haue in so many kindes degenerated from the purity of our ancestors who gaue you authority to reforme vs Who hath appointed you iudges over vs See them againe at their preiudices So the Pharises anciently outbrâ—ved the Lord. In what authority doest thou thâ—se things But what haue wee done that they should presse vs so much to shew our authority We haue espied the wolfe in the fold we haue cryed ouâ— the enemie not at the gates but in â—he cittadell and we haue sounded alarme We haue observed the Traytors and fingered them out To proceed thus farre there needeth no other authority then the zeale of the honour of our Soveraigne Lord of the peace of his Ierusalem and prosperity of his house If the Wolfe hath made no spoile if that man of sinne hath not taken possession of the temple of God if the watchmen of Israel are not become gluttonous and drowsie dogges then our zeale hath beene without knowledge yea not zeale but madnes We intreat them to giue vs leaue to make it appeare that we cryed not out but vpon a iust and necessary occasion if we cannot verifie this let vs bee condemned But let vs not be thrust back vpon the simple preiudice of want of authority in our persons to giue warning and advise it is insteed of all authoritie to knowe how to giue it seasonably He that can shew that he hath given an opportune and necessary advertisement sufficiently purgeth himselfe from the crime of rashnesse Here then is the pith of the matter to examine whether we haue so proceeded or no This being cleared the question touching authority will be found to be but a wrangling quirke craftily invented to make vs loose the principall for who doubteth but if that the desolation of the outward face of the Church hath beene so lamentable as we pretend that every one ought rather to striue to succour it with some timely remedie proportionably to the measure of his skill then to make it worse by dissembling it In the common wealth if any one arise against the ordinary officers of the King this is called sedition rebellion treason but if this insurrection bee occasion'd by a treason attempted by those officers against the King and state if this be verified it is no longer a crime but an heroicke exploit and an example of loyalty so much the more famous by how much lesse note and authority he was of who
be without a methode but commandeth to sollicite the principall businesse the more zealously because there is lesse possibilitie of compassing it the ordinary way Methode is commendable in all things but when exigences are so violent that they make it impossible nature lawes customes instruct vs to betake our selues vnto that which is most necessary This then is not to giue example to tumultuous persons or to open a gap to confusion for he is truely tumultuous who contemneth order not he who cannot finde it he who neglecteth it without any good motiue not he who is constrained to passe over it It supposeth then not introduceth a confusion to permit the exercise of a function to one who is capable of it destitute of a humane calling then when the calling is impossible the exercise of the function necessary But whilest the ordinary formalities may bee obserued and the case is not so vrgent as to exact an extraordinary proceeding it would be truely to open a gate to disorder So it maketh no way for sedition in a citty or mutinie in a campe to permit that in case of treason the citizen should rise against the subordinate Magistrate the Souldier against his Captaine without any other commission then his owne private motion if he cannot haue time for a more formall course Confusion is only when without this case this licence is permitted So the first obiection drawne from the inconvenience which the liberty of not observing order and formes of law when it is possible draweth after it cannot disadvantage our predecessors although they were not furnished with an outward calling seeing they were driuen to such plunges as gaue them not leaue safely to follow the methode of law For the affaires of the Church being at that passe that heresie and idolatrie bare the sway that they which had the outward calling not only exercised it abusiuely but which is worse hauing the authority to conferre it they bestowed it not vpon those who would and could exercise it aright keeping backe as some times the Pharises did the key of knowledge shutting vp heaven gates neither entring in themselues nor suffering any other to get in It was necessary then albeit they had no outward calling in an extraordinary case to venture vpon an extraordinary proiect St Paul had foretold that there should come a falling away so notable that by a kinde of singularity he calleth it Apostacy Not then one heresie one sect a part by it selfe for there had been already in his time such fallings away but a revolt which should ouerspread the face of the Church so that she might hardly be espyed through the thicknes of so horrid a cloud Now who are those which were to oppose theÌ„selues against this revolt Doubtlesse not the Apostates themselues not they who persevered in this revolt but they who separated themselues from it who protested against it be it that they either had authority amongst the fallen away as the Levits amongst the tenne revolted Tribes or be it that they had it not But they will say perhaps we our selues haue made this revolt Let this then be our question the preiudice laid aside and then we must come to the examination of doctrine which is all that we desire CHAPTER XXXIV That the example of the Priests vnder the law cannot be drawne into argument to proue that a man may not sometimes exercise a function in the Church without an outward calling THE second obiection which they make against vs is that as it was not lawfull to occupy the roomes of the Priests in the ancient law even during their revolt so it is not lawfull for any man in the revolt of the Doctors of the Christian Church to take the place of a Doctour But there is not the same reason betweene the Pastours of the Christian Church and the Priests of the Iewish Church Their function was typicall carnall and therefore fastned to certaine typicall and carnall circumstances of times places and persons they were not to sacrifice but at a certaine time it was not permitted but to a certaine race to exercise the Priests office and that in the Land of Iuda only The administration of the Gospell is reall spirituall free from all circumstances Preaching may bee in all times at all places by all men of ability who both may and ought to preach when it 's requisite Salvation depended not vpon the carnall and typicall administration the ceremoniall sacrificing in the law the omission of which the circumstances of times places persons requisite for the businesse ceasing as in the time of captivitie of it selfe endangered not mens soules as doth that of the preâ—ching of the word which the Lord even vnder the old Testament set free chaining it not to these conditions to such a time such a place such a person because it is simply and absolutely necessary to salvation Whence it was that there were teachers out of all the Tribes of Israel who although they supplied not the defect of Priests for so much as was typicall and ceremoniall in their charge as in offering of sacrifice this part of their charge being especially appropriatâ—d to their persons neverthelesse in that which concerned teaching and instruction they were substituted for aid and releefe and were to make good those stations which the others had forsaken Witnesse the Prophets and the Sonnes of the Prophets being indifferently of any Tribe witnesse the Pharises whose calling our Saviour alloweth censuring only the abuse of it who were not only of the Tribe of Levi but of all Tribes of which St Paul furnisheth vs with an example in his owne person being of the stocke of Beniamin and yet a Pharisee borne of a Pharisee And indeed if here were fit place to alleage the ancient law against this truth as it was not lawfull but for one Tribe to execute the Priesthood of the old Testament and but at a certaine time only and in a certaine place we should by the same reason circumscribe the calling of Ministers vnder the Gospell with the same limits and girde in their liberty with the same fetters making it requisite that they should be of a certaine family and exercise their calling at a definite time and place Whence it is manifest that the priesthood of the old Testament cannot be brought for an example when the controversie is about preaching vnder the new that being tyed to certaine circumstances from which this by the propertie of its nature is freed CHAP XXXV That the example of Iudges in a Commonwealth is impertinent to proue that outward ordination is alwaies necessary in the Church IT is to as little purpose to produce the example of a Iudge in a Commonwealth where no man what necessity soeuer there be what ability soeuer he hath may presume to thrust himselfe into that office without being called to it For besides that wee haue formerly shewed that in the time of confusion the King installeth Iudges himselfe not
sence But if they deale fairely and say no more then what is true why giue they not their people leaue to looke and consider at their leasure whether matters are so or no Why is the meere curiositie of reading and hearing our workes accounted a sinneâ— What a wild contradiction what a strange confusion is this to cite our bookes and forbid the reading of theÌ„ But the naturall lazinesse of meÌ„ maketh this both excusable plausible For to referre the people to our writings seemeth vnto them a token of assurance in their Doctour this assurance or rather boldnesse serueth them also for a note of conscionable dealing and withall the prohibition of troubling themselues about this matter easeth them of a labour They are glad to heare our bookes cited that they may not seeme so vnreasonable as to condemne vs vpon other mens words they are as glad to be forbid to examine the citations that they may be discharged of such a trouble So the lazie merchant relyeth vpon his factour and the vnworthy Councellor vpon his clarke so long as the one looketh now and then to some accounts the other to an extract of the processe but carelesly hand over head and both of them say the one of his factour the other of his clerke that they are sufficient and conscionable men made both for their Masters profit and ease they willingly perswade theÌ„selues so that they may sleepe the quietlier CHAP. VII Vpon what Preiudices we haue beene condemned in the Church of Rome WEE could easily demonstrate that which we haue said particularly running through all the points of the Reformed Religion and manifesting the disguisement put vpon it to expose it to hatred and suspicion But our ayme is to examine vnder what pretences it hath beene is endevoured to hinder those reasons from beeing at all or duely considered which haue made the reformation of their abuses necessary Their master-peece or chief-trick of policie hath beene to decline the will and law of God speaking in the scriptures And as wicked Magistrates and the corrupters of iustice in a common-weaâ—th make thâ— authoritie of the lawes to depend vpon theirs vnder good and popular colours of a pretended obscuritie imperfection in them that so there may be a gate opened to al liberty in substituting in the roome of the lawes their owne willes and particular passions So in the Church wicked Pastours not daring to accuse the Scriptâ—res of falsehood or to râ—fuse subiection to their authority directly haue contriued diuers meanes by which they may auoid their sentence determinatioÌ„ charging theÌ„ with all those defects which make a writing meeâ—ly humane defectiue imperfect in its own kind denying the efficacy and maiesty of the Scripture while they call it a dead letter of white and blacke its clearenesse and simplicitie whil'st they blame it for obscuritie and ambiguitie its sufficiencie while they dare to accuse it of insufficiencie its aucthority in respect of vs when they make no scruple to teach that it hath no more authoritie over vs without the authority of the Church then Aesops fables or Mahomets Alcoran But we suppose that we haue by Gods assistance elsewhere suffâ—ciently shewed how false these censures or to speake more fully these blasphemies are wee haue at least wise performed it in such a manner that the adversaries of this truth hitherto haue not replied any thing Only the vexation and desperate rage to see the vanity and villanie of their vngodly policies exposed starke-naked to the view of the world hath forced them insteed of dissembling their exâ—reame griefe to vent it in iniuries and outragious insolencies woâ—thy indeed of their persons and well befitting so desperate a cause so accursed both of God and men but doubtlesse most vnbeseeming a Christian a Doctor of Christians vnsutable to the gravitie the sweet demeanour and gracious mildenesse of truth This euent sad in it selfe hath notwithstanding afforded vs ioy in affording vs a new example of the preuailing force of truth which faileth not to convince euen then when shee perswadeth not and if shee cannot bend her adversaries yet shee so trampleâ—h them and so sorely bruiseth them that albeit they submit not themselues vnto her they are neuerthelesse constrained to testifie the vlcer and wound of their coÌ„sciences by furious railings like those proceeding from a woman surprised in the shamefull act of adultery In the mean time this ioy hath encouraged vs to proceed farther in discovering by what devises they hinder an examination of the conformity of our Religion with the rule of faith as Tertullian calleth it whilst God enableth vs in the meanes to shew how they haue maâ—e it an impossibility to consider religion in its owne naturall guife representing it so counterfeit vnlike it selfe that as they pourtray it for the most part it is prodigiously mishapen Now to make our religion so obnoxious to hatred and suspicion that none should vouchsafe to consider its harmonie and concord with those maximes and principles which haue beene at all times and are at this time vnquestionable amongst Christians they haue pronounced it an impossibilitie for any ChristiaÌ„ to discerne the truth by the spirit of God dwelling in him And hauing once appropriated to themselues the title of the Church â—nobled with so many elogies priviledged by so many promises that no man may presume to question her authoritie vnlesse hee forthwith professe himselfe a Iew Turke or Pagan it was easie for them afterwards to shuffle the doctrine contrary to their abuses besides all examination But they seeing that it was not enough to vsurpe a magnificent title vnlesse it were after some sort justified and that contrarily the presumptuous rashnesse of such proceedings might pull vpon them the generall hatred and vniversall detestation of all Christians they haue found out as they imagine notable pretences to colour this vsurpation and verefie their title All thâ—se pretences may be reduced to tenne heads which they propound vnto vs after this manner 1 The magnificent state of their Church opposed to the contemptible condition of thâ—se who call for a reformation of their abuses 2 Her vnity and the division of her adversaries 3 Her antiquitie and the noveltie of the Reformation 4 They vrge vs to confesse that sometimes they hâ—ue beene the true Church if we yeeld that then they cry out that therefore they are so still because the Church perisheth not as certainly shee cannot either perish or change in that which is essentiall 5 They stand vpon a quotation of times places persons when where by whom this change was wrought this defection begunne 6 They demand where our Church soiourned so long time in what citty yea into what valley what desert did she retire 7 They except against the commission of the Authors of the Reformation as false and counteâ—feit 8 They make great braggs of their succession continued without interruption 9 They boast
of having the substance of Christianity amongst them even by our owne confession 10 They dazell the eyes of the world with the shew of a multitude of religious persons which they say haue renounced the world trampled vnder their feet the delights riches and honours of earth that they may aspire vnto heaven So in the vpshot they make their conclusion that where these notes are there is the Church and where they are not she cannot be And so presuming that they may with good right take these notes vnto themselues and that we can pretend nothing for them albeit this truth receiued amongst vs dart her most cleere and liuely rayes into the most passionate and partiall eyes yet they alwaies condemne vs vpon these prejudices CHAP. VIII A consideration of the outward glory of the Romish Church and of the meane estate of the true Church NOw albeit these considerations might make the world doubt whether we were the true Church or no yet they should not haue made them to condemne vs. The Lord Iesus was surnamed the Nazarene this very surname made Nathanael to doubt whether he were the Messias or no. Can any good come out of Nazareth said he to Philip but as soone as Philip answered him come and see he went and saw him What shall wee loose by it if we take a stricter view of these appearances that we may see whether there bee no cosenage in them The most rigorous examâ—nation will not make them false contrarily their truth the more it s tried it will become the more illustrious But if they are but cheating shewes what honest heart will not bee content that the imposture should be detected To this purpose wee are now busied And for as much as the matter we haue in hand is large that our discourse may not roue wee will severally examine these pretences in the same order wee propounded thâ—m Of all these appearances the Magnificence of the Romane Church is the first with which she presents her selfe to the view of people being remarkable by three principall circumstances 1 Her outward glory 2 Her ceremonies 3 Her policy But what will become of this maine point if al these circumstances ought to make vs the more suspect her and if the Church which in this respect is opposite vnto her for the want of these shewes deserueth to be better esteemed of by vs Surely 1 The nature of the Church 2 Her condition 3 The dangerous inconveniences which these circumstances draw along with thâ—m forbid vs to admit them for characters and badges of the true Church for the glory and lustre of the Church is not outward bodily visible but inward spirituall invisible All her beauty is within shee is like vnto the Tents of Kedar as soone couered with dust and well nigh burned with the heat of the Sunne as soone beâ—tâ—n shaken with stormes and tempests but in the meane time inwardly all glittering in glory and magnificence Like in this unto her head the Lord Iesus as being predestinated to bee made conformable vnto his image who during the time of his conversation here belowe had nothing without him that could make him amiable being contemptible in his owne person in his Disciples and followers in the iudgement of him who saw but his outside Who would haue compared him in this respect to Tiberius or Pilate or Caiphas the high Priest Borne in a Cratch not in a Palace in a blinde village not at Ierusalem not at Rome of the Royall stocke indeed but then when the glory of it was quite eclipsed amongst the Israelites but at a time when they were slaues to the Romans of a Virgin but so poore that shee was betrothed to a Carpenter at his biâ—th indeed adored by a company of shepheards but by a few wisemeÌ„ persecuted by Herod living in such a retired obscurity vntill the time of his Baptisme that Iohn himselfe knew him not Then was hee led by the spirit into the Wildernesse tempted by Satan by him carried vp to a pinnacle of the Temple and after all this having begun his preaching continually and vnmercifully persecuted even to death but by whom Surely by the Princes of the world the Magistrates the very same which pretended the title of the Church the authority succession and chaire of Moses oppressed alwaies with these prejudices Haue any of the governours and Pharâ—ses beleeued in him Behold to what the pomp and state of Iesus Christ is brought to ignominie and pouerty But in the meane time consider him inwardly in him are hid all the treasures of wisdome and knowledge in him dwelleth all the fullnesse of the Godhead bodily he is the Prince of life the Lord of glory the Sonne of God his onely sonne who being in the forme of God but made himselfe of no reputation Should iâ— then be seemely for the Church the workmanship of his hands the clay which his fingers haue fashioned the slaue which hee hath ransomed by his blood the spouse which he hath sanctified by his spirit to weâ—re any other livery then his owne to be handled more daintily and after a more delicate manner then himselfe Is it possible that the body should not be made conformable to its head that the glory of the head being invisible that of the body should be visible that the magnificence of the head being heavenly spirituall that of the Church the mysticall body of that head should be earthly and secular Yea her condition is to suffer with him that she may raigne with him Moreouer statelines gaietie in apparell doth not commend but prejudice chastitie which either is of meane condition or else as modest in her deportments as if she were This pomp which invites and feasts as it were the eyes of the body is but carnall and seeing it doth so much humour the flesh it should rather be taken for a marke of pride then of vertue The rich glutton is clothed with purple and fine linnen he fares deliciously contrarily Lazarus is sick vlcerous exposed to the iniuries of the weather and scorne of men beholding to dogges only for reliefe Yet Lazarus is an Embleme of the Church the glutton of the world Moreover hath not the Lord advertised his own that he sent them abroad as sheep amongst Wolues that they should bee hated of all men for his names sake That as the world had hated him so it would hate them That they should be cast out of the Synagogues questionlesse out of those Synagogues which had the succession and pleaded antiquity That they should be haled before the Magistrates that they which put them to death should thinke they did God good service in a word that the Disciple being not aboue his Master they should expect the same welcome and
which to speake truely sustaineth the Romish Church she rather vpholdeth them by whom she is said to be vpheld So they cannot properly be tearmed her Patrons Shee domineers over them even in temporall matters she holdes their authorities and estates fastned to her beckand pleasure It s a small matter for her to vsurp the power of excommunicating them vnlesse she also take vpon her the authority to depriue them of their soveraâ—gneties When it pleaseth her she plucks away the scepter tramples the crownes vnder her feet so that now a strange alteration the nursing father trembles before his nursling and the Guardian stands in feare of his pupilâ— not with such a feare wherewith ofâ—imes God strikes his enemies a feare proceeding from a secret cause when he hath caused his uoice Touch not mine annointed to giue a startling sound to the most inhumane and sauage hearts but with an affrighting apprehension of conspiracies poyniards powder-plots the ruine of their estates and reuolt of their subiects O barbarous and vnnaturall pupill o vnfortunate and ill-rewarded Protectors What shall the Church which vsurpeth this authority practiseth this cruelty be the true Church surely he hit the point well who was the first that said that deuotion begate wealth but the daughter devoured the mother A prodigious child deliuery that Religion should send forth so vnnaturall a monster so contrary to the dispâ—sition of its mother But it was the purpose of God He had foretold that Kings should giue their kingdomes to the Beast that they should vndergoe its yoake This prediction was to be accomplished Now then lâ—t the Romish Church proceede and praâ—cke it lustiâ—y let her triuÌ„ph in this imperiall greatnesse seeing it is the greatnesse of the Beast let her scorne at our homelinesse and scoff at our penury seing it is the condition of the Church CHAP X. That the Ceremonies of the Romish Church doe not Commend but disparage her BVt let vs examine whether the multitude of ceremonies in the Romish â—hurch can giue her that title which her pompe cannot and whether the want of such a troupe amongst vs will procure vs that disparagement which the meanesse of our estate cannot Certainely all alike one as much as the other So that wee still stand vpon the same tearmes with them their glory shameth them our ignominy honoureth vs their ceremonies make them superstitious our simplicitie notifieth that we haue the true Religion· This will clearely be discerned if we consider that there was indeede time wheÌ„ the ceremonies the rudimeÌ„ts of the world had place and were vsefull in the Church of God who then manifested himselfe in types and shadowes But this time lasted no longer then whilst the Church was in her infancie while the heire was a child he was to be gouerned as a child his tendernesse being not capable of a full liberty and of a manlike instruction The day spring from on high the sunne of righteousnesse was not yet risen The bodie of the shadowes the truth of the figures was not then exhibited But the fullnesse of time being accomplished the time of the Churches infancy being expired the heire being come to a perfect stature the Sunne of righteousnesse being already risen the body and rea l truth being now represented the rudiments of the world tooke their leaue the shadowes vanished the types gaue place to truth the carnall schoole-mastership yeelded to a spirituall liberty obscurity and imperfection to clearnesse and perfection For this cause the Apostle said Let no man condemne you in meate or in drinke or in respect of an Holy day or of the new moone or of the Sabbath daies the reason was because these things were shadowes of things to come but the body as he addes Christ· Proceeding farther he comes even to cut off aâ—l those ceremonies which were got into the Church by humane institution If ye be dead saith he with Christ from the rudiments of the world why aâ— though liuing in the world are ye subiect to ordinances Touch not taste not handle not which are to perish with the vsing after the commandements and doctrines of men which things haue indeede a shew of wisedome in will worship and humilitie in that they spare not the body and haue no regard to the satisfying of the flesh What could be more effectually and vrgently spoken for the banishment of ceremonies out of the Church for by this we see that they are altogether incompatible with the nature of the Church vnder the Gospell 1 the Church is dead with Christ and so to liue spiritually 2 these ordinances are a burden the Lord hath eased her of it 3 they are perishable true piety is permanent 4 they are doctrines of men the doctrine of Gods worship is divine sent downe from heauen 5 They haue a flash of humane wisedome some shew of humilitie but they are indeede will-worships Vainely then and impertinently in this case are the pretences of a good meaning vsed meere fig-leaue couerings It is for Princes to prescribe rules according to which they will be serued not for subiects to inuent them to themselues he is a â—ebell who attempts it How much more rebellious shall the bole sacriledge of them be accounted who either bringe in to or keepe in the church a seruice of God patched vp meerely of humane institutions The more these ceremonies increase the more vnmâ—nnerly presumption and sacriledge there is in the Church and shall they be the markes of a true Church Let vs consider the Primitiue Church flourishing more in times of the Apostles then euer it did afterwards who will not admire her great simplicity in all points and especially in ceremonies For excepting the celebration of baptisme by washing of water and of the holy supper according to the lords institution in taking the bread and wine and distributing them after thanks giuing excepting also the imposition of hands vpon those which extraordinarily receiued the holy Gost whether it weare in a generall calling or a particular to a charge in the Church and annealing for a miraculus effect of healing the fick I say these excepted their will not be found any other ceremony in those primitiue times so admirable was their simplicity But the number of them was multiplied after wards not by diuine but by humane institutioÌ„ St. AusteÌ„ entring in to discourse about ceremonies with Ianuarius sâ—yes wel that our Lord hath subiected vs to aÌ„ easie yoke and a light burden and therefore hath vnited his new people by the sacraments very few in number vâ—ry easy to be oâ—serued very excellent in their signification as is Baptisme consâ—crated in the name of the Trinâ—ty and the Communion of his body and bâ—ood and if their bee any other thing commended in Scripture not comprehending the ceremonies which are to bee read in the Pentateuch which made the seruitude of the
with the Pharises in all points of doctrine but yet all of them acknowledged one chiefe Priest all of them ioined together in the same forme of diuâ—ne seruice which is more the number of the Sadduces was so small commpared with the other that it could nor furnish the Christians with iust matter of retoâ—tion and if it could what would this haue beene more then reproach and counter-reproach crimination and recrimination equally true on either side Now seeing that one of the parties was the true Church could it be inferred from its diuision that it was the false Neither diuision then nor vnion can be essentiall characters either of the true or false Church But suppose these markes should bee infallible what would the Church of Rome get by it What should wee iudge of her during that long schisme What may afford her an apology perhaps a distinction that the division at that time was in respect of charity not of faith and doctrine But how will this distinction of schisme in faith and schisme in charity heale vp the wound if both of them be equally pernicious equally incompatible with the nature of the Church The Donatists were not diuided from the Catholique Church in faith at the first for all that they were reputed of as members cut off from her Their schisme indeede at the length begate heresie as an inflamed vlcer causeth a feuer And may wee not avouch that during the last schisme in the Romane Church the same case hath happened when the anti Popes were by one another accounted the forerunners of Antichriste rhe followers of both sides reciprocally called by one another the members of Antichrist What may here be replyed perhaps that in the Christian Church in the time of the Apostles in the Romane Church since heretickes and schismatickes were not of the true Church but mingled with it as darnell amongst wheat which maketh no part of the wheat as mutiners in an army which are not of the army But what make not they of the reformed religion the same reply when their discord is cast in their dish confesse they not that their is indeede darnell in their wheat but yet not of it that there are in their spirituall army turbulen-mutiners but not of their army Now if so soone after the publication of the Gospell by the Apostles when that Iudaisme and Paganisme were assaulted by such strong forces there sprang euen then schismes and heresies like fogs at the rising of the sunne If in a time so priuiledged so flourishing with the frequency and variety of gifts and extraordinary graces notwiâ—hstanding all this Sathan striued with might and maine to make the assault vpon those who gaue it to his kingdome confounded with distractions that he might weaken the assailants by diuiding them who will thinke it strange that he hath made the like assay with the same successe in this last reformation who will wonder that he hath raised such an hurly burly of dissonant voices that Christs voice may not be heard distinctly Iust as anciently the Iewes making their children passe through the fire in honour of their Idol Moloch for feare that their ruefâ—ll scrietches should call to their hearts for naturall affection and amaze them with the sound of their owne cruelty they tooke order that voices so sensibly lamentable should bee lost in a rude variety of more clattering and vnpassionate noises Certes this deuice was effectuall to the Iewes but it succeedeth not so well with Satan The cryes of infants were feeble and might easily bee out-noised but the voice of Christ how soft and sweet soever it bee to those who are his yet it is a piercing and a mighty voice True religion hath had its course all heresies are either dead or dye one after annother not by the fuâ—y of faggots and gibbets but by the sword of the spirit and by the power of the word of the liuing God CHAP. XIIII That their is no true vnity in the Church of Rome and that in the reformed Church there is no discord of importance BVt to consider this point neerer hand there is no discord of moment amongst vs no syncere vnion amongst them but a combination to ruine their common aduersaries as some Princes which otherwise bare mutual grudges one against another entertaine neuerthelesse a league against a common enemy So Herod and Pilate agreed in putting to death the Lord Iesus the sauiour of the world Surely it cannot be denied but that in former ages the dissentions in the Romish Church were very great Their mutuall hatred was deadly witnesse their schisme witnesse also the great variety of opinions amongst those doctours which themselues stile Catholique who so will see proofe of this let him only consult the writings of Cardinall Bellarmine there he shall find diuersities and contrarities of opinions amongst the Catholique doctours almost about euery point of religion But the Pope being then busied about the establishmeÌ„t of his Papall omnipotence his spirituall authority over the temporalty yea his temporall authority ouer the temporalty and spiritualty together tormented not himselfe with those disputes not so much as to interpose his authority to appease them For those schoolebroiles at that time did not a whit preiudice his designes but rather helped them forward So long as these doctors sharpned their subtilties against themselues they let him alone in peace they outvied one another in flattering of him each side fearing lest he should incline to its opposite This indifferencie was both acceptable to the disagreeing parties and beneficiall to the Pope There were as yet no strangers which might publish the shame of these doings and aduantage themselues by these domesticke quarrells of their enemies they spake therefore at that time freely and boldly vented their opinions betweene themselues But since that the world is well changed their affaires are no longer at this point Now it was to be feared least the discord of the seruants should ruine the authority of the Master For this it is that he hath desired to â—ull it asleepe that he may bend the entire forces of his supports against the stranger and common adversary He was now to looke to it that they without tooke no advantage of this dissention to take away the scandall of it from those that are within This is that he hath done but after a sorry manner as hee could tyrannically and by meanes altogether shamefull Not by a resolution of their doubts by stating of their questions by a rationall decision of their controversies but by his absolute authority imposing silence vpon the parties by this trickâ— smothering the evill without medling with the root He that will be better informed concerning this let him obserue that even at this day for example the true followers of Thomas yeeld not to Bellarmine that their Angelicall Doctor concluded amisse affirming that the image of Christ and the true Crosse are to be worshipped with the same adoration that Christ himselfe
That the Sorbonists will not consent to the Jesuits that the Pope should be aboue a Councell that he may as well depose as excommunicate Kings that a Tyrant may lawfully be put to death even by a private man In the meane while these points are of such consequence that if any of them be true they vnavoidably damne the contrary If the opinion of Bellarmine bee true touching the adoration of images that of Thomas is pure idolatrie if the tenet of the Iesuits concerning the authority of the Pope be receiuable that of the Sorbonists is schismaticall and hereticall What will be answered vs here Doubtlesse that these opinions are but problematicall and may on both sides indifferently be maintained so long as the Church hath not giuen her determination of them This hole indeed they vsually start out at when for the diversity of opinions which are amongst them they are pressed not to taxe that fault in others which is so notorious in themselues not to vrge those lawes vpon others which they meane to shift off themselues Neverthelesse their by-corner reacheth not farre they cannot runne farre if one briefly tell them that the sentence of the Church is not effectiue but declaratiue that it makes not truth but directeth to it it makes not heresie but points it out Even as the opinion of the Physitian makes the disease neither better nor worse then it is lesse doth it make it what it is The diseased party then of whoÌ„ the PhysitiaÌ„ hath decreed nothing ceaseth not to be sicke and to dye as well as those who by a true prognosticke were iudged to be in danger of death Whether the iudgement then of the church be interposed or not that which deserues to bee condemned is condemnable of it selfe and in the sequel makes him that beleeueth it infallibly damnable But let any man tell me whether there may be imagined a more compleat and formall schisme then that which we see in the protestation of the French church against the councell of Trent Yes they say but this was but in certaine points What matters that Seeing that a Councell is a body and expects either to be wholy receaued or wholy reiected not submitting it selfe to iudgement that they to whom it speaketh by authority should goe about to choose and picke out some of its determinations But requiring of all an absolute and vniversall obedience by reason of its authority and the pretended presidence and guidance of the holy Ghost After all this who will not be more astonished to see that the Pope pronounceth not definitiue sentence vpon these differences dispatcheth not these difficulties determineth not these questions Is it because he taketh delight to foster and cherish discord amongst his adâ—erents No this is no time for it He is so neerly assaulted by those without and so lustily incountered with that he had need haue good entercourse keepe good correspondency with those that are within Is it then because he fauoureth all sides equally neither this is more vnlikely then the other He loueth his greatnesse to well he is to iealous of his authority too zealous for the aduaÌ„cemeÌ„t of his Papal omnipoteÌ„cy to beare no more affection to those who imploy their spirits to his bent for his soueraignty theÌ„ to those who crosse it skirmish with it Is it not known how these are esteemed of in that they are tearmed Politikes and haue not the name of Catholiques allowed them but grudgingly That which holdeth the Pope from openly condemning some of them is a feare by alienateing them to diminish his forces He knoweth that slippery things wrung to hard slide away the faster that lines stretched too much snap in sunder He remembreth the peremptory roughnes of Leo the tenth he hath seene how much it hath cost him or to speake moâ—e properly the papall Monarchy to haue prosecuted the affaires of the See so eagerly to haue beene so stiffely bent in the breaking of that which as he thinkes might haue beene mollified and bended with time By this it is to be seene that there is rather a conspiracy amongst them theâ— a true vnion as on the contrary the difference amongst vs is rather a diversity then a diuision in the circumstances then in the thing in the accessory then in the principall in the policy then in the doctrine amongst some persons then in the Corporation and generality of our Churches Witnesse the harmony of our confessions and Catechismes a harmony grounded vpon no other plot or designe then that of coÌ„ming to the kingdome of heauen to the fruition of the heauenly inheritance by that one and only way the knowledge of one true God and whom he hath sent Iâ—sus Christ. If some turbulent spirits striue to trouble our peace to diuide our vnity wee account them not ours they are spots in our feasts and scabs in our body which spirituall vigour hath chased out Surely if any one communicate not with vs in doctrine and charity he is none of ours although he impugne the same adversarie with vs no more then he is of that side which impugneth vs vnder colour that he opposeth vs with them They are not accounted members of the Romane Church who oppose vs with as much violence as shee doth no more ought the same men to bee esteemed ours vnder this couert that they fight with vs against the Church of Româ— but indeede with much lesse valour and efficacy and therefore they are much more supported by her and shee by them reciprocally then they support vs. CHAP. XV. That novelty is a reproach which is ordinarily cast vpon truth and how shee hath beene cleared of it from time to time LEt vs come now to the preiudice strongest of all the rest that Antiquity they pretend burdening on the contrary the truth which we preach as new with hatred and envy Antiquity they say is diuine and venerable nouelty on the other side damnable and diuellish The truth of this wee willingly subscribed to but wee yeeld not that this antiquity which they so much cracke of appertaineth vnto them that the shame of nouelty which they so much taunt vs with is due vnto vs. Here standeth the difference if they can iustifie that they are ancienter then wee let them gaine the cause if wee are conuinced of nouelty let sentence be pronounced against vs the condemnation shall be iust we are all ready to giue way to it and to be the first that shall set their hands to it But wee earnestly request that their pretences may not be takeÌ„ vpon tâ—eir words that our reasoÌ„s may be pondered ere we bee condemned of nouelty vpon a bare accusatioÌ„ yea although there were some likelyhood of truth in it So long as the accuser speaketh it is hard if the defendant be not iniured But the lawes but nature but God willeth that both parties the plaintif and defendant be heard with equall attention and equity Otherwise where is the
vniversall agreement Must it be by Councells Provinciall Councells cannot giue vs sufficient assurance of it and for generall let them shew vs that after that at Ierusalem which is registred in the Scripture there was any one held before that of Nice which was not celebrated vntill about the yeare 325. shall it be by the writings of the fathers which liued before this Councell The greatest part yea most ancient of them had this strange conceit that we are to expect after the resurrection an earthly happines here below for the space of 1000 yeares during which the Lord also shall conuerse with vs eating and drinking A doctrine which those Fathers propose as receaued of all the Church The Faâ—hers then are not sufficient witnesses the consent of the Church is not a sufficient testimonie of true antiquitie But what shall we say of their consent in receiuing little children to the Eucharist Shall we therefore beleeue this opinion to be ancient Ancient indeed in respect of vs but not of truth which being truely ancient and Apostolicall hath condemned it of error which doubtlesse will be confessed by the Church of Rome They which came after these ancients haue corrected their errours concerning the thousand yeares habitation vpon earth the worldly deâ—ights after the resurrection the admission of children to the Communion Their comming afterward hath not preiudiced the priority of truth which they set vp againe in her ancient splendor and Maiesty The time which these father 's lived before them advantaged not their opinions younger then truth It is then a reasonable offer which we make to verefie the antiquâ—ty of our religion by the Scripture It is an easie necessary and certaine discovery For how few are there to be found which either are versed in antiquity or can be Seeing the tedious succession of so many ages the multitude of volumes which must be read and pervsed for this purpose A multitude if we haue regard to the truth of the history we search defectiue if to the leasure of ability of the greater sort infinite Let them which haue beene versed in these enquiries speake if they finde not through every age changes and alterations But the Scripture is exposed to the view of every one it is but one booke in which that which is necessary to salvation is easie to him who is not preoccupated either with passion or with a conceit of its obscurity This wee haue elsewhere demonstrated here we will only recite as appertaining to the matter we haue in hand that which the renowned father Chrysostome speaketh concerning this The Pagan saith I would make my selfe a Christian but I knowe not which side to fasten on There are many contentions among you every one saith I speake the truth I knowe not vnto what or whom to referre my selfe both sides prâ—tend Scripture But answere him this maketh much for vs for if wee should say that we beleeue reasons there would be something to trouble one but seeing that we stand to the Scriptures seâ—ing they are plaine and true it is very easie to iudge of the matter If any one consent vnto them he is a Christian if he oppose them he is far from their company These are the very words of that father which in his mouth will finde a great deale more favour and lesse envy then in ours Words which advertise vs that the Scripture is the most especiall instrument to haâ—e recourse to in tâ—e search either of antiquity or truth Words also which avouch that the Pagan himselfe â—ay iudge who is he that beleeueth who speaketh agreeably to Scriptâ—re aâ—though he cannot iudge of the truth contained in it For they are very different things to iudge of the truth of a writing and of the conformity of some discourse to it The Pagans could not iudge of the truth of the Scripture but according to Chrysâ—stome they might discerne what tenet and opinion was most confoâ—mable to it Now this sufficeth in the question of antiquity for neither side doubâ—eâ—h but that the Scripture is most ancient that siâ—e then which shall be found most conformable to it shall be the most ancient The Pagans may iudge of this conformity saith Chrysostome how much rather then may the Christians The shortest cut then to the composing of this difference is to addresse our selues to the Scripture When one would knowe the antiquity of the priviledges of a Colledge or a soceity he repaireth no whither but to the Charter of the foundation The instrument of the foundation of the Church is the Scripture if we offer to verifie our antiquity if we doe verifie it by the date of this instrument wee proceed ingeniously and our conclusion is irresistible Let theÌ„ cease then to reproach vs that wee haue brought in a new doctrine vnknowne in the times of the Apostles Let them not for shame boast any longer of antiquâ—ty seeing they refuse to be conâ—rolled by the Scripture the most ancient monument of antiquity Certainely they make but an vntoward enquiry into antiquitie who measure it by a certaine number of yeares who dreame that to haue beene alwaies extant whose beginning they are ignorant of It is a safer course then to proue antiquity by truth then truth by aâ—tiquity Custome without truth as St Cyprian well obserued is but antiquity of errour The proportion elaborate figure the beauty of a medaile statue or an old peece of building is not knowne by the antiquity but the antiquity of them is characterised by these conditions as by iâ—s infallible markes So the glory and vse of the Sunne are not discerned by his aâ—tiquity but by his glory and vse hee may bee iudged to be as old as heaven and earth It is not with time in respect of truth as it is in respect of nobility the antiquity of which augmenteth its reverence making it more illustrious Time contributeth no growth nor luster to truth Shee was as much herselfe in her cradle as shee is many centuries of yeares after We must beleeue that the thing is and afterward examine since what time it beganne to be Let vs proue our religion to be true and afterward let vs consider its antiquity yea by this meanes wee shall haue proued it for vertue is ancienter then vice trueth then lyes superstition is after religion as sicknesse after health So wee are ready to verify both the antiquitie of our religion by its trueth and the truth of it by its antiquitie beginning at the well-head the times of the Patriarches Prophets and Apostles that the processe may be abridged and speedily ended CHAP XVIII That vpon the supposition that the Church of Rome hath sometimes beene a true Church it cannot be concluded that shee is so at this day SO on their side those counterfeit flashes of antiquity vanish which now with a reall brightnesse shine more vigorously on our side They who cracked so much of their antiquity are found to be but vpstarts
and wee which were flouted at as new comers are found to haue the strongest title to antiquity Yet here they will demand whether wee can deny but that the Church of Rome hath beene a true Church seeing there is extant an Epistle of St. Paule addressed vnto her in which her faith is commended as being renowned through the whole world Certes wee confesse that the Church of Rome hath sometimes been not the true church but a true Church that her faith hath beene commended by the Apostle We say also that if they can make her appeare to vs at this day as shee was then wee will willingly shake hands with her That neuerthelesse this cannot serue her for any prerogatiue for if the Apostle directeth one letter to her he wrote two to the Corinthians if he extolled her faith testifying of it that it was renowned through the whole world he hath graced also the faith of the Thessalonians with the same elogies These prerogatiues benefit not any of those Churches at this day with any priuiledge why then doth the Church of Rome extract advantages out of them The Churches of Constantinople Antioch Alexandria haue sometimes beene puâ—e and flourishing Churches bâ—t now who condemneth theÌ„ not as being fallen from the piety anâ— doctrine of their ancestors But they adde that the Church of God cannot faile or decay a strange pertinacy The Chuâ—ches which we haue named of Corinth Thessalonica Alexandria and Constantinople since that they are altered changed that they haue failed and fallen away aâ—e not permâ—tted to haue recourse to the priuiledge and to the fauour which God had shewed vnto their predecessors if they alleage that they haue beene sometimes true Churches yet this consequence will not be admitted that therefore they are so now It will easily and clearely be manifested that they are no longer true churches and that neuerthelessâ— the church of God hath not beene conquered by tâ—e gates of hell but hath continued immoueâ—ble vpon the rocke vpon which shee was built by the supreme Architect the Lord Iesus It will be answered these Churches that their ancestors indeeâ—e weâ—e of the true Church but thaâ— aâ—so the gates of hell haue not preuailed against them that they haue ouercome temptations that they haue vanquished death and shall vanquish the graue that they which haue succeâ—ded them haue succeâ—ded theâ— in the name and title of the Church nâ—t in truth of doctrine not in puâ—ity of life and that tâ—â—refore they are not of the true Church That it is nâ—t therefore strange that the promises made vnto the Church should be true aâ—d yet not appertaine vnto them seeing they are neâ—ther the true Chuâ—ch nor â—rue Churches but barely succâ—ssoâ—s of somâ— thaâ— haue beene Let the Doctors of the Church of Rome here tell vs in conscience iâ— sâ—ch an answere be not pertinent â—eyond reply to the Easterne Churches which are separated from the Romane when they alleadge their Ancestors when they sâ—y tâ—e fathers were of them Why shoulâ— it not be permitted vs then to vse the same answere to them that theâ—r predecessors madâ— a part of the truâ— Church that the gates of hell haue not preuaiâ—ed againâ—t them but this honour and especiall fauour of God advantageth not their posterâ—ty vnlesse they make it evident that they haue not been Apostates from the doctrine of their fathers Good parents may haue bad Children and yet God failes not of his promise to the Parents although the child receiue the stipend due vnto his iniquity the piety of his parents serues but to encrease his condemnation A good father cannot perish a true Church câ—nnot fall away But as it is but too common that wicked children succeede good parents which perish in their sinne except they repent so to a true Church an impure Church succeedeth aâ—d perisheth in her impurity vnlesse shee be repurified and reformed Doe yee workes worthy of repentance and presume not to say that wee are the Children of Abraham said Iohn Baptist to the Iewes If yee were the Children of Abraham yee would doe thâ— workes of Abraham said the Lord to them then when they bragged that they were of the race of Abraham They then aâ—e the true Children of Abraham which are his Childâ—â—â— in the faith and they are truely the successors of the Primitiue Churches which haue succeeded them in the doctrine of the faith The ancestors of the twelue tribes which reuolted were of the true Church for all this could it be said after their reuolt because sometimes they had beene that therefore they were so still vnder preteÌ„ce that the true Church cannot reuolt doubtlesse no for when it was said that the ten tribes at other times had beene of the true Church that was alwaies vnderstood of their pious and religious ancestors of them meerely in respect of the outward profession and in regard of the opinioÌ„ men might conceiue of them before their reuolt So their reuolt caused not that the Church should reuolt but discouered their hypocrisie Moreover it so fell out that Iudah Beâ—iamin and the halfe tribe of Manasseh reuolted also with a worse apostacy then they of Israell and consequently the reuolt was generall in all Israel yet notwithstanding it could not be said euen then that the Church of God was revolted because that insteed of the reuolted multitude God alwaies preserued his owne A small number of the election of grace which groaned sighed for all the abominations which were committed in Ierusalem CHAP XIX That notwithstanding the reuolt of the Romish Church the true Church hath continued whole and entire IN the Apostacy which was to be in thâ— Christian Church and which at this day wee see to be the same is come to passe If the Iewes in vaine cryed the Temple the Temple in vaine cry they now adaies the Church the Church If there were nothing but the Temple an empty name a stately den of theeues If it were sometimes answered them which boasted of it Trust not vpon lying words The temple of the Lord c. May not wee now make the same answer vpon the like occasion They brag'd that the law should not perish from the Priest nor the councell from the wise nor the word from the Prophet because these promises were made to the Church At this day the Romanists say the same make the same vauntes but that which was sometimes answered those vaineglorious hypocrites the law shall perish from Priest counsell from the sage is that which we tell our aduersaries it is that which wee desire to be admitted to verifie that wee may not be oppressed with these preiudices wherewith the Iewes anciently endeauored to confute the Prophets and the Lord the Prince of Prophets himselfe the supreame Prophet of his Church At the time when the Lord came into the world when God was manifested in the flesh and many yeares before that time what
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
Zosimus then Bishop of Rome who hauing reinstituted him and deeming this a fit occasion to enlarge the bounds of his dominion graspeth it fast and posteth this Appiarius reconfirmed with his Embassadours to the Councel of Carthage giuing them moreover in commission to demand that the vniversall authority of the Pope should bee acknowledged by the Councell alleaging to that purpose a Canon of the Nycene Synode Vpon these passages Zosimus dying Eulalius is chosen in his place by the greater part of the Clergy and people but he gaue place to the violence of Boniface who out of his ambition prosecuted that which Zosimus had demanded touching the acknowledgement of his primacy The Councell flatly denied that there was any thing in the records of the Nicene Synode which might favour his pretended primacie and in the mean time sent Commissaries to the Patriarchs of Constantinople and Alexandria to haue a sight of the authenticke copies of the acts of the Councell which were kept by them Vpon this Pope Boniface died Celestine succeeded him who also with the like heat claimed the approbation of his fained authority But the Councell having already discouered by the report of their Commissaries that the authenticke copies of the Nicene Synod contained no such matter as the proud Bishops of Rome required blamed their fraud checked their insolencie and adiured them to receiue no more appeales adding this notable reason that the grace of the holy spirit would not bee wanting to any Province vnlesse some man imagined that God could inspire iustice to one only and that he would withhold it from an infinite number of Bishops Now this history maketh it appeare vnto vs that vntill that time the Churches of Africa had not acknowledged the Pope So that if at this day there were any in those parts of the world which did acknowledge him they should not be their successours in this If the Pope hath beene from the beginning vniversall Bishop how happened it that at that time he was not vniversally obeyed by the Church But it is no lesse remarkable that the Popes which required this acknowledgement from the Councell sent not men to expostulate with that assembly by authority much lesse to excommunicate them vpon their refusall as schismatickes as also that they alleaged no Scripture for the primacie but onely the Canon of a Councell Yet they vsed a strange boldnesse in daring to falsifie the Canons of the Nicene Synode A fraud yet of which their successours seeme to haue beene ashamed For in the decrees of the Nicene councell as we haue received them from them there is nothing extant which maketh for the primacy but in them the other Patriarches are rather equalised to the Bishop of Rome Lastly the harsh censure with which this councell entertained the Pope which neverthelesse was but provinciall witnesseth it not that at that time his authority was new This being so seeing that succession must drawe its line from the first and that the first Romane Bishop had not that authority which he hath that now raigneth it followeth that there is no succession in the Pope-ship and by consequent not in the whole state of the Papacie CHAP. XXVII That the Cardinalls Patriarchs Archbishops Bishops Priests Deacons Monkes and Nunnes of the Romish Church are not of Apostolicall institution AFter we haue examined the succession of the supreame degree of authoritie in the church of Rome come wee now to the inferiour orders and first to the Cardinalls Who is so ignorant at this day as to thinke or so impudent as to affirme that their institution was in the times of the Apostles or that their office such as it is at this day was in the church a good while after the age of the Apostles The church increasing there were created by the principall churches Presbyteri Cardinales that is to say principall or chiefe Elders Diaconi Cardinales principall or chiefe Deacons Their office was limited within the iurisdiction of the church where they were created if at Rome within the iurisdiction of the church of Rome if at Carthage within the iurisdiction of the church of Carthage Their charge was a superintendency over the common Elders and common Deacons The Cardinalls at this day haue nothing of it but the name their charge is quite of another nature their institution is altogether different They are now the electours of the Pope which they were not anciently except those of the citie of Rome as making a part of the Clergie Now they take care of the affaires of all those churches which are obedient to the Pope anciently their charge was bounded within the circuit of one church alone Howsoever it 's true indeed that by hypocrisie they beare now adaies certaine titles which seeme to assigne and to binde them to certaine parishes in Rome to the end that they may retaine if not the truth yet the name of what they were anciently Anciently their authority allowed them not any degree aboue Bishops now they are as it were Princes of the bloud in the church next to the triple crowne So then the Cardinalls haue no succession deriued from the Apostles and by consequence neither the church of Rome in respect of this part of her policy As for the Patriarchs there were none of them also in the times of the Apostles nor a long time after Only we read in the decrees of the Nicene councell that their iurisdiction is called an ancient custome a tearme very different from an Apostolicall tradition Moreover the Patriarchs were supreame and equall to the Bishop of Rome in iurisdiction he was but their companion albeit he were first in order All the other Patriarchs haue long since renounced the communiō of the Roman church the Pope also will no longer be accoūted a Patriarch The Patriarchs which are at this day in the Romish church are elected by the Pope who hath no power to choose thē seeing that at their first institution which howsoever was not Apostolicall they were his fellowes in authoritie So the Patriarchs of the Romish church haue no lawfull succession their beginning being not not from the true beginning the times of the Apostles yea not from the primitiue institution of Patriarches The Romish Archbishops and Bishops at this day are nothing like those ancient primitiue ones I say not onely in respect of their manners but also in respect of their authority Their authority at this day dependeth barely of the Pope anciently it was not subiected but to the Companie of Bishops They might not be deposed but by the common consent They were not bound to runne to Rome for their election But they gaue their mutuall aduice one to another both in the election and deposition of a Bishop Anciently they had no such authority ouer the magistrate as they at this day vsurpe It 's worth the observation to see how matters are changed Their authority in respect of the Pope is become slauish in respect of the magistrate
vndertooke and atchieved it It is as truely as commonly held that the divine power is evidently manifested where the strength of man by reason of the meanesse of the person could not come betweene If a person not authorised by degree and licence should vndertake to controle the advise of Lawyers and Physitians in their owne professions he is not accounted rash if hee doth it with reason especially if he doe it according to the Canons and rules of art but he is esteemed and respected so much the more as he hath lesse commendation elsewhere then from his owne deserts How much more yet is he reverenced if he doe it in time of need in matter of great moment when it standeth vpon life and death should not such an one be advanced and for his skill and fidelitie worthily be promoted into their roomes who are vnworthie of them both for their ignorance and vnfaithfulnesse If this be practised and that profitably in the affaiâ—es of the world for the supreame law is the service of the King and safety of the people shall not the same bee practised in the Church in divine affaires which concerne the glory of the King of Kings the eternall safety of our soules the importance of the gaine or losse being infinite It is aâ— ordinary law of nature that heavy bodies descend as it were to their center the place of their rest conseruation and yet this law is subiect to another more generall law of nature which commandeth that there be no vacuity against the ordinary law of nature so that rather then there should be any emptinesse light bodies will sinke downe and heauy bodies will mount vp Iust so it is in Ecclesiasticall and ciuill affaires In the church it is an ordinary law that every man in it follow his calling hold his ranke keepe the law prescribed him to avoid confusion which must needes arise from each ones intermedling with anothers function But this law is subiect to another more vniuersall law of more importance and necessity which commandeth every one to forget his ordinary condition and to abandon his priuate ranke that he may goe against some extreame evill and keep backe some irreparable losse when it cannot otherwise be avoyded then by this seeming breach of his ranke I say seeming for indeede hee which vpon a reasonable and vrgent occasion quitteth his place quitteth it not but keepeth it hee should abandon it in not abandoning in this case euen as heauy bodies should either moue or rest against nature if they forsooke not their ordinary centers to ascend aloft when by their ascent they should hinder a vacuity So the souldier who being ascertained that his captiane hath traiterously deliuered the gate to the enemy should superstitiously keepe his ranke and not set vpon his captaine hee would not in effect in this case keepe his ranke but whil'st hee would doe the duty of a souldier hee would bee found to haue committed the act of a traytor CHAP XXXII That they whom God imployed in the reformation had an outward calling and that albeit they had not had it if they were otherwise furnished with the gifts requisite for such a businesse this defect ought not to be obiected against them IF wee iustifie our selues vpon these tearmes why should wee be accused of sedition in the Church If being but priuate persons as they make of vs wee haue ventured vpon the common officers if being but common souldiers as they tearme vs wee haue performed the office of Captaines so farre as to deny them our obedience and to make warre with them as with the enemies of our King and disturbers of the peace of his spirituall Commonwealth and finally as against traitors Although in truth the first repairers of the ruines of the Church in the time of our forefathers were not Iackes out of office or common souldiers but men imployed in the principall functions of the Church In England all the Bishops in Germany the most renâ—wned Doctors of the Church as also in Switzerland of whom others are descended Here it is replyed that if these men had a true calling then there is a true calling in their Church and consequently they shall be the true Church To this wee answere that if there may be a true baptisme without the true Church why may there not be also a true vocation Is the vocation lesse compatible with the false Church then Baptisme doubtlesse where is baptisme there is a power to administer it and where this power is there is a calling None can seale vnlesse he be a Keeper of the seales no man is so vnlesse he be called to it The seales of the Church are the sacraments no man can seale in the Church but he who hath commission for it They acknowledge that our baptisme is effectuall and reiterate it not what heretickes soever they account vs wee pay them the like when wee make that calling sufficient which our predecessors receiued from theÌ„ the right of which they haue bequeathed to posterity To allow then our baptisme what is it but to confesse that wee may baptise and what is this but to confesse that we haue an ordination a calling to baptise But their reply furnisheth vs with a stronger argument against themselues when we presse them either to confesse that they are not the true Church or to yeeld that the calling receiued amongst them was lawfull It cannot be concluded that there where there is a true calling there is also the true Church Witnesse the ten tribes revolted the Church of Iudah in the time of the Idolatrous Kings in the time of our Sauiour Christ in which the Levites alwaies had their calling albeit they executed it amisse But it will be good logicke to argue that where there is no calling there is no true Church witnesse the multitude of Pagans and infidels amongst whome â—here being true calling there can bee no true Church Here they are faine to take sanctuary in another shift that the calling of the first reformers was nullified by the corruption and alteration of that doctrine for the preaching of which it was conferred vpon them But see they not that this reply giueth vs as much as wee desire namely that setting aside the question touching ordination they accuse vs for hauing altered and corrupted the doctrine of which accusation if we purge our selues why perplexe they vs about outward ordination seeing they yeeld by their reply that wee haue that prouided that wee haue not lost it by corruption of doctrine As also on our side if wee iustifie not our doctrine we will yeeld to theÌ„ that we haue no lawful calling amongst vs that our predecessors lost it assoone as they brought a change into the Church If they reply here that the question is not whether our pastors at the beginning of the reformation altered the doctrine of the Gospell but whether they altered that of the Romish Church for the preaching of which they were
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
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