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
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
Popes no Cardinalls no Patriarches no not Archbishops and Bishops after the Romish fashion All the Apostles in respect of the power of the keyes and authority of the Apostleship were equall If there were any difference betweene them it was not in respect of their function For it they were all ioynt tenants immediately to the supreme Apostle the Prince of Apostles the Lord Iesus From him they all immediately receiued the same commission to teach all nations the same power to forgiue sinnes Their names were equally written vpon the twelue foundations of the high Ierusalem they are placed vpon twelue thrones not subalternate but coordinate in the same pitch eminēcie of the same dignitie even as the twelue tribes They are said Constantine the great in the Councell of Nice twelue pillars not then vnderpropped by one another but which being ioyned together bare vp the edifice of the Church Be it that the Lord hath promised the keyes of the kingdome of heauen to St. Peter he hath bestowed the same power vpon the other Apostles be it that he hath prayed that his faith might not faile he hath prayed also for all the faithfull be it that he hath exhorted him thrice to feede his sheepe this was because he had denied him thrice A triple deniall wanted a three-fold reestablishment he which had stumbled thrice was to be lifted vp thrice Shall any extraordinary priuiledge be allowed him because of this reestablishment Must those seruants which are most frequently and earnestly put in minde of their duties for this be supposed to be in greater auctority shall they be placed in a degree aboue the other Nay they themselues interpret it on the contrary and take it for an angrie dislike their superiours haue of them they are vexed for it with St. Peter and if their Masters could see in to their hearts as his could they would say with him Thou know'st that I loue thee thou know'st that I desire to serue thee Finally be it that the Lord hath said vnto him Thou art Peter and vpon this rocke will I build my Church The most ancient and most renowned amongst the fathers teach that Christ vnderstood not the the person but the confession of St. Peter not Peter viz the rocke which cōfessed but the rocke by him confessed viz Iesus Christ our Lord. Howbeit wee willingly confesse that the Church hath beene built vpon St. Peter but not vpon him onely He is one of the foundations of the Church but not the onely foundation of it one of the twelue pillars one of the twelue Iudges of the twelue tribes Israell but not the foundation of these foundations the pillar of these pillars the Iudge of these Iudges but a collaterall foundation a collaterall pillar a collaterall Iudge with the other Apostles his companions Furthermore St. Peter vndertooke not to depose Kings or to vsurpe any such authority contrarily he hath ioyned these two duties together Feare God honour the king how heathenish a tyrant soeuer and Persecutor of the Church the Emperour at that time was He had no dominion likewise ouer the other guides of the Church whome he calleth his companions in office Now albeit St. Peter should haue had that authothority which is attributed to the Pope at this day yet they are still to proue that it died not with him And if his authority of Apostle-ship suruiued him not how much lesse that of being the Prince of the Apostles If the other Apostles in regard of their Apostle-ship haue not left themselues successours how should he leaue his iurisdiction ouer them behind him He had the gift of doeing miracles to whom hath he particularly bequeathed this faculty Can the Pope doe any miracles He was the Apostle of the circumcision is the Pope the Apostle of the Iewes These offices of the Apostles were extraordinary like that of Moses which was extinguished in his person and did not outliue him As then the Bishop of Ephesus should idely haue challenged to himselfe the authority of Iohn the Euangelist the Bishop of Alexandria that of St. Mark albeit that tradition report that these two Apostles had bishops for their successors St. Iohn at Ephesus St. Mark at Alexandria Even so the Popes vnreasonably vsurp the authority of St. Peter vnder pretence that tradition maketh them his successors So that in this respect the Papall Monarchie hath no Apostolicall succession seeing that not only it hath not had its originall in the times of the Apostles but also this kind of soveraigntie was a long time after vnknowne in the Church St. Cyprian calls Cornelius Bishop of Rome his collegue and Co-Bishop and the other Bishops coepiscopos or the fellow Bishops of Cornelius he blameth him for hauing receiued those which the other Bishops whom hee calleth the fellow Bishops of Cornelius had excommunicated hee sets before him the statute of the discipline of those times inioyning that the cause should be iudged where the crime was committed a statute which he groundeth vpon iustice and equitie vpon the commission giuen to all Pastours and the power which euery one of them hath by vertue of his Commissiion ouer that portion of the flocke which is assigned him of which he is to giue account vnto the Lord. Likewise he sharpely reprehendeth Stephen also Bishop of Rome teaching that as there is but one Church through out the whole world deuided into many members viz particular Churches so there is but one Bishopricke diuided into many particular Bishopricks He attributeth the same authority to the other Apostles with St. Peter although to denote vnitie it was said to St. Peter I will giue thee the keyes of the kingdome of heauen It is not then to the person of St Peter but to Peter as representing the vnity of all the Apostles Of which mind also are St. Hierome and St. Austen The synod of Alexandria addresseth their synodall epistle not to the Bishop of Rome in particular but to him conioyntly with the other without the interposition of any distinction betweene them Athanasius neuer calleth him otherwise then his Co-bishop and Comminister his fellow Bishop and fellow Minister Hosius subscribed first to the Canons of the Nicene Councell not as representing the Bishop of Rome but generally the Westerne Churches after the same manner as the Bishop of Alexandria those of Egypt Lybia Pentapolis c. Hosius was not there then to represent the vniuersall Bishop of the Church but to represent the Churches of the West as every of the other Bishops Churches of a particular circuit or iurisdiction as it may more amply be seene by their subscriptions Lastly that which hapned vnto the Pope in the sixt Councell of Carthage puts all out of doubt and admitteth of no reply A certaine lewd companion named Appiarius deposed from his Ministeriall function and preferment by the Bishops of Africa repaired to
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
antient people heauy and toile some If he adde that it is to be presupposed that those things which are obserued by the whole world although vnwritten haue notwithstanding beene ordained either by the Apostles or by the Councells this he restraineth neverthelesse to a small number of feastes of the passion Resurrection and ascension of our Lord of the comming of the Holy Ghost yea in closing his discourse with this supposition and if their bee any thing obserued by the whole Church he plainely giues vs to vnderstand that their were very few things beside those by him specified and those to of very small moment The doubting particle If their be any imports that necessarily And truely if the ceremonies had amounted then as they doe now to an heavy burden by reason of their number the difficulty and trouble of obseruing them If in obscurity of signification they had matched the Iewish ceremonies yea if they had beene taken from the ceremonies of the law as the Popish are all excepting those which are borrowed from Paganisme this good father should haue contradicted himselfe if hee had thought that either the Apostles would or Councels could haue imposed them vpon the Church He had said that our Lord had subiected his Church to an easy yoke and a light burden should he then say that the Apostles and Councels had beene willing to make this yoke irksome and burden heauy Elsewhere he complaineth of the excessiue number and intollerable multitude of ceremonies admitted into particular Churches bemoaning the condition of the Church by this meanes more slauish then that of the Iewes But this number was not so insupportable in respect of the seruitude it brought vpon the Church as dangerous in regard of the superstition it begate And certainely here is the venome incorporated into humane inventions which vnder some well composed lookes of piety and deuotion insinuating themselues into the true seruice of God they stifle that and aduance themselues into its roome Our Lord marked ouâ— this euill when his Disciples being accused of transgressing the traditions of their fathers he not only iustifieth them but also condemneth their accusers for hauing made void the commandement of God by their traditions who is so blind that hath not seene that sees not daily that the commandements but falsely called the commandements of the Church are more religiously respected and with more scruple violated then those which all confesse to be the commandements of God Notwithstanding the infinitenes of their number and variety the sottishest dullest amoÌ„gst theÌ„ haue theÌ„ at their fingers eÌ„ds the spirituall seruice of God in the meane time and the manner of its performance is vnknowne vnto them the precepts which inioyne and teach it are strange to the greatest part of them A pregnant argument of the hypocrisie and corruption of mans nature which is delighted in that which is fleshly and outward neglecting that which is spirituall and inward This is that which gaue occasion to that antient and grievous complaint of the Prophet conceiued in the name of God This people draweth neere vnto mee with their lips but their heart is farre from me for their feare and seruice is the commandement of men A man continuing without any exercise of religion can hardly be at peace with himselfe and therefore he ventureth vpon some kind of deuotion but the mischiefe is that he is not pleased but in that which is outward and sensuall carnall as he is in that which is carnall the more then that a religion is sensible and mechanicall as wee may terme it the more acceptable it is vnto him the more intellettuall and spirituall the more vncouth and harsh For this cause even vnder the new testament and vnder grace now when the Lord hath advanced his Church to an estate meerely spirituall he hath left her neuerthelesse some ceremonies by reason of her infirmity but few in number and without brauery accompanied with the preaching of the word for feare of danger namely the Sacraments of Baptisme and the holy supper For he would elevate our hearts vnto a sublime pitch and set them on high and fixe them vpon their Principall obiect drawing them from sensible and materiall obiects to more refined and purified affections and meditations Pondering these reasons we make no more apologies for our selues to those who cast in our teeth our penuâ—y of ceremonies Nay wee thinke this our glory seeing in this point we stand vpoÌ„ the same tearmes with the blessed Apostles wee haue the same defence which they had the condemnation of our accusers for that by their trumperies they haue smothered the syncere simplicitie of true worship Wee tell them that this multitude of rites and traditions is more suteable to the superstition of Turkes Iewes and infidels amongst whome all these vanities haue beene and are still in reâ—uest Christian religion is not capable of them they cannot stand either with the spirituall estate or poore condition of the Church Superstition the mother of ceremonies is lavish prodigall Spirituall whordome as it is it hath this comoÌ„n with the bodily Both of them must haue their paintings their trinkets their inveaglemeÌ„ts this caÌ„not be without charges The Church cannot afford such cost vpon ceremonies and bables her stock is so employed in succouring the liuing images of Christ that shee cannot tâ—inke vpon wooden babies the world is so hard wâ—th her that shee hath nothing to cast away in the guilding of Alters in erecting proud edifices in adorning walles with tâ—peâ—lrie in maiestick and stately processions through the streets CHAP XI That the policie of the Roman Church serues all for preiudice against her WEE haue seene then that neither the pompe nor the ceremonies of the Church â—f Rome can doe her any seruice but only to make her the more suspected the more shee stands vpon them euen as the riotoâ—s luxury aâ—fected postures of countenance and mâ—ltitude of compliments in a woman make her chastitie more questionable But peradventure the policy government and authority which she takes vpon her hauing a visible head siâ—ting in a throne more then imperiall in the citty of Rome heretofore the Queene and Empresse of the vniverse and now by vsurpation greater then ever she was having succeeded the Empire and in this succession surmounted it in greatnesse of soveraigntie which she takes vpon her exercising dominion over the body and the soule in this life and after it in this world without the circuit of it without being accountable to any submitting all to her selfe not only the outward man but the inward also even the conscience Peradventure we say this consideration may make vs both to reverence and admire her This doubtlesse may set her out most amiably to carnall eyes but the spirit iudgeth otherwise yea quite contrary of it When the protestation of Christ shall come into our memories that his kingdome is not of this world the exhortation of
vse even so the church of Rome is stiled the Temple of God as being primordially planted and dressed by his hand consecrated to God and the Lord Iesus Christ and is so still at this day outwardly by baptisme and profession of the Christian faith although they haue degenerated from their originall purity and by their abominations prophaned their consecration belied their profession Like vnto rebells who notwithstanding their rebellion retaine the name still of kings subiects as vsually he that is the ringleader of a conspiracy obeyed by his confederates is said to vsurpe rule over the kings subiects So the adulteresse keepes the name of a wife still After this fashion that may bee called the Temple of God which is become a den of theeues that wherein not Antiochus but Antichrist hath set vp the abomination of desolation But granting them that the Temple of God wherein Antichrist must sit should be the true Church it cannot thence bee concluded that the Church of Rome should be the true Church this will imply no more then that the Temple of God are the faithfull both those which haue been heretofore and those which are still as it were impledged in the Church of Rome as anciently the Iewes were in Babylon and all Israell in Aegypt Over them the Pope long since sate and at this day sits and in this sense sits in the Temple of God in the rigour of its signification They in the meane time never were and now are not of the Romane church as the graine is in the chaffe but not of it As some vpright Iustices may be in a Court of corrupt Iudges but not of their confederacy a few wholsome bodies may be with a multitude of infectious but not of their company Finally to cut them off from all evasioÌ„ we say that the Pope sitteth in the church of God in regard of the vnlimited authority he vsurps over all christians even those which are separated from his slaues vndertaking as their Iudge to proceed against them with his tyrannous censures and constraining Princes to persecute them It is then a certaine truth that this policie of the Roman church being of the same nature with that of the Antichristian church it is a disgracefull and scandalous badge of her corruption and apostacy On the other side let the government of the reformed churches be obserued in them there is no supreame iurisdiction but an authority which alwaies submitteth it selfe to the rule of Gods word and Canons of a discipline regulated by it Every man being assubiected to the iudgement not of one alone but of many and those many not vndertaking to binde any man by their authority but only by the equitie of their decrees submitting themselues to the controll of any man yea and yeelding to it if it be accompanied with reason The true church is of so ample a circumference that she cannnot be governed by one alone and of so Royall a descent that in that which concerneth the conscience she cannot be ruled by any but God himselfe Any other whosoever he be imployed in any function concerning her must behaue himselfe as her servant not as her Lord not prescribing her any thing but bearing witnesse to what hath beene prescribed her not advancing himselfe aboue kings but bowing vnto them not thinking that his spirituall liberty exempts him from bodily loyaltie but giving to Caesar that which is Caesars to God that which is Gods honour to whom honour tribute to whom tribute belongeth This is the platforme and ground of iurisdiction in the protestant churches very different from the Popes who establisheth a spirituall monarchie in the church who taketh vpon him to iudge all without being iudged by any who requireth a blind obedience grounded not vpon the reason and equity of his iniunctions but vpon the vncontrolable eminency of his place making as much of his ordinances as if they were brought downe immediatly from God as having in the registry of his breast the fulnesse of infallible knowledge CHAP. XIII Whether vnion and discord be markes by which the true Church should bee discerned from the false ALL the advantage then that the Church of Rome gets by this clatter of externall pomp of ceremonies iurisdiction and authority by which it is endeavored to make her greatnesse more venerable stands her but in this sorry steed to strengthen the suspicion of her falshood into her conviction On the contrary the innocent basenesse simplicity and humility notable in the true church maketh her more louely affording vs sound matter of a pressing coniecture a strong presumption that she is indeed as well as in stile The Reformed Church This perceiued maketh vs presage that all the other exceptions which the Church of Rome darteth against vs will be of the same making with this first having more plausibility then soundnesse partiality then iustice colour then strength as we shall see by Gods assistance in the progresse of this examination Let vs consider then in the second place what weight there is in the pretended vnity of the Church of Rome opposed to the discord surmised to bee amongst vs. Now we say that it is not generally true that vnity should alwaies be a note of the true Church or discord of the false We sâ—y also that the vnity of the Romane Church is in shew only not in deed that it is rather a conspiracy then a vnion like vnto that amongst those which were besieged in Ierusalem who disagreeing betweene themâ—elues ioyned forces neverthelesse against those which besieged them being divided at home and vnited abroad And on the other side that our discord is only surmised and tâ—at we are in truth vnited not only against the common enâ—my but also betweene our selues That it is true that vnion is not a marke of the true Church nor disvnion a iust presumption of the false see we not that in the times of the Apostles there were great discords in the Church Some of them were of one opinion some of another one thought that the ceremonies of tâ—e law were to be retained another that they were not And this divisioÌ„ had made such an alienation of hearts in tâ—e Church that St Peter himselfe was compelled to be a timeserver and diversly to apply himselfe according to places and persons vntill he met with a rough censure from St Paul who resisted him to his face and sharply rebuked him for not walking vprightly according to the truth of the Gospell I vnderstand saith the same Apostle writing to the Corinthians that there are dissentions among you and I partly beleeue it for there must be heresies amongst you also that they which are approued may be made manifest Behold in the meane while amongst the Iewes the Scribes Pharisees and Sadduces vnited together vnder one head the high Priest Could they then benefit themselues with this pretence and vpbraid the Christians with their discord True it is the Sadduces agreed not
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
innocent that could shroud himselfe from the fraud and violeÌ„ce of caluÌ„ny alwaies malitious but then confident and peremptory when shee perceiueth herselfe handsomely trimmed and to be favoured something like the truth To begin this point wee say that it is no new matter that truth should be censured of nouelty nor that falshood should be invested with the venerable and sacred mantle of antiquity The Iewes cast this aspersion vpon our Sauiour the Prophet of Prophets and doctor of doctors contrarily they tooke to themselues this prerogatiue that they were the old friends and retainers of truth The pagans made the primitiue Christians odious to the world by the aspersion of nouelty Proud and lying braggers they made brauadoes and trophies with the monuments of their antiquity It is for vs then to thinke our selues happy and to cheare vp our selues in that wee are partakers of the same slanders with Christ these are honorable skars with which the primitiue Christians were marked And they who goe about to shame vs by these aspersions who boast and brag of their antiquity if they doe it vpon the same title which the Iewes and Pagans presumed on are they not vnhappie and their proceeding is it not really as ridiculous as in appearance it was commendable Now that it is so it appeareth by the nature of the answeres we oppose to their exceptions conformable to those of Christ to the Iewes and of the Christians to the pagans to discouer the impieâ—y quell the earnestnes and abate the insolency of the like calumnies Search the scriptures saith our Sauiour for in them yee thinke to haue eternall life and they are thâ—y which testifie of me If yâ—u haue beleeued in Mâ—sâ—s yee beleeue also in me for he wrote of me This is our defence at this day Wee are slandered as innouators wee answer search the Scriptures if you beleeue Moses the Prophets and Apostles you will belâ—eâ—e also in Christ preached in the midst of vs wee publish nothing but what hath beeâ—e written by them It was oblected to our Sauiour that his dâ—sciples violated the traditions of the fathers he replyed vâ—to thâ—m that by their traditions they had made void the word of God Wee at tâ—is time are molested with the same censure wee in our Sauiours authority retort the same reproch vsing his words in the face of them that brocht it Wee offer to make it manifest wee doe indeede make it a plaine case that they nullifie the word of God by their traditions that our antiquity is the antiquity of the Scripture yea of the truth contained in it which was preached before euer it was written So when the Pagans by this aspersion though false of nouelty made the cause of the Christians suspected they were confuted by the antiquity of the scriptures and by a proposall of these considerations that wee are not so much to care when as vpon what grounds wee embrace religion that as God almighty Iehouah the ancient of daies is not of any new being so his true worship cannot be new the forme of which worship who can better prescribe then God himselfe who said they is more to be beleeued in a matter concerning God then God himselfe is man to be credited who is ignorant of himselfe vnlesse God assist him and reueale him to himselfe It is not the antiquity of yeares but of manners which is venerable It s no disparagement to be conuerted euen in the doting age of the world no age is superannuated for repentance It is rather a shame not to be forward in a willing and industrious amendment in old age So the Primitiue Christians defended themselues and so in these times wee frame our apologies Wee rehearse the same things to iustifie vs. Wee request that the antiquity not of persones but of doctrine may be respected This is that which we expect that to which wee haue summoned and doe daily call our adversaries to Hither our adversaries dare not come that they may not come hither they find excuses to runne back It is then a base slander which is cast vpon vs that wee confesse our religion is new that wee denie which wee stifly affirme that antiquity is allwaies on truths side Christ in appearance was but an vpstart in respect of his adversaries as being but newly come abroad Christian religion if one would haue iudged of it while he cast his eyes vpon the heathenish monuments their temples and edifices would haue beene thought a neotericke vanity New in outward shew but really Christ and his doctrine in antiquity surpassed the Pharises and their leauen Christianity was by many ages ancienter then Paganisme But is it not a kind of stupidity in maÌ„ more to looke after towers and steeples then truth neuer remeÌ„bring that there was a time when these deuices were not but truth was before them all· Is it not reasonable here that wee should be heard will it not be thought that wee speake with reason when wee affectionately both aduise and entreate that it may be considered that it is a fault almost common to all men to call that new which is not so but in respect of them to bestow the honour of antiquity vpon nothing but what is ancient in their opinion measuring both antiquity and nouelty by the ell of their memories It fares with religion and lawes which the corruption and ignorance of the times hath obscured and as it were buried as it doth with Countries called new-found lands because lately discouered yet who is there that hath not his senses stolne from him which doubts but that they are of the same standing with the world All reformation is new what matter is it if the modell and patterne of it be antient Let our discouery be new The land which wee haue discouered is ancient hâ—th alwaies beene though vnknowne to the multitude· CHAP. XVI That the search of antiquity is not rightly ordered and what the direction is which Saint Cyprian giues vs for it WEE affirme then that antiquity is alwaies on the right hand of truth wee beleeue it and preach it honouring true antiquity not that which seemeth so to our fancy ignorant of times past but that which is true and reall Otherwise wee should be like those which sometimes thought that beyond the great Ocean and Atlantique sea there was no land because there was neuer knowne any Pilot that went so farre vntill Columbus ventred vpon it in the time of our Grandfathers Wee beginne at our shore with our time and so goe backward but why at least peirce wee not this Ocean of time and so get through to the other end why loose wee courage in the midst of our voyage why turne wee saile so suddainely If wee haue had neither the skill nor courage to saile further why affirme wee so confidently that their is nothing beyond our computation why dreame wee that it is impossible for vs to find that which wee neuer
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
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
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
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
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