tyrannicall This is their comfort that they haue gotten on the one side that which they haue lost on the other so they would haue it choosing rather to be subiect to one who is far from them and whose greatnesse dependeth of theirs then to many which are neare them and whose lustre might obscure theirs In regard of this order therefore there is no succession in the Church of Rome In the ancient Church there were Elders tearmed Presbyteri from whence came the name of Prebsters Priests But the Priests of the Romish Church retaine nothing of them but the name Their Principall office was to teach and instruct where as the Romish Priests for the most part are vnlearned idiots and by consequence are no otherwise successours of those Primitiue ones then darknesse pouerty sicknesse succeed light wealth health Now this default cannot be excused by alleaging that it is the fault of the persons for so it is in Ecclesiasticall functions that were the incapacity of the person is the function cannot bee I call here the incapacity not simply the fault of the person but the impossibility of discharging the function The womaÌ„ which hath no milke cannot be a nurse and if she take the office of one who hath vpon her this cannot be in the qualitie of a nurse shee cannot be a nurse beyond the name So he which hath not in some sort the abilities requisite for reaching he cannot possibly be a teacher if he succeede one that could and did teach he succeedeth him not as teacher but onely in his name Moreouer the Principall part of the priests office consisteth now a dayes in mumbling of masse and in being sacrificers of which there is no mention in the Primitiue ordination of Priests In the ancient Church there were Deacons now there are Deacons Archdeacons subdeacons But what haue these people of the ancient Deacons beside the name Take they any care of the poore yea they suck their blood by a cruell and importunate exaction of their reuenues Doe they serue tables yea themselues are sumptuously attended at their owne In a word seeing they doe not the office of the ancient Deacons how shall they be their successiours Concerning Monkes and Nunnes there will noâ— be found a syllable in scripture to signifie that there were any in the age of the Apostles St. Hierome who hath much extolled this profession fetcheth its originall from Paul the Hermite a faire time after the Apostles If else where he referreth its beginning to a time more ancient he contradicteth both himselfe and the truth being carried away by the excessiue affection he bare to this profession Howsoeuer the Monkes of these times cannot iustly be accounted the successours of these Monkes which St. Hierome so much commendeth What maketh a monke sayd he within citties These not onely abide in citties but euen in them build citties In St. Austens time it was theft for a Monk to beg now it is an especiall point of their sanctifie In St. Cyprians time it was not vnlawfull for him who had vowed continencie to marry afterwards now it 's a matter monstrously hereticall except when the Pope dispenceth with it who like a God vpon earth can doe whatsoeuer it pleaseth him and more also then God in heauen for he can make vice vertue and vertue vice by his dispensations CHAP XXVIII That the Ceremonies of the Romish Church are not of Apostolicall institution IF we consider the Ceremonies of the Romish Church we shall quickly see that the ancient simplicity and Apostolicall purity is not to be found in her that those decent customes of true antiquity are either quite changed by her or so extreamely abused that they are made vnprofitable In the flourishing time of the Apostles there was nothing vsed in baptisme but water afterwards there was added Chrisme and since that salt spittle What successioÌ„ haue these additions these new superfluities seing they had not their originall at the first institution of that sacrament The channell pipe as it were of succession here grew faulty and receaued in this stinking water running athwart The disguisement which they haue put vpon the holy supper is yet more prodigious they haue miserably and vnhappily mangled it they haue cleft the seale of the King of heauen in the middle and cast away the one halfe of it What is it that superstition dareth not to venture vpon We haue the institution canoÌ„ of this holy sacrament recited by three Euangelists and by St. Paul Can there be any thing more pure more simple lesse stuffed with superfluous superstitious ceremonies lesse accompanied with pomp compliments Now compare with that purity simplicitie that nakednesse as I may say of ceremonies the histrionicall pomp the apish gestures and anticke trickes of the Masse can there be any thing imagined more vnlike vnto it and disproportionable What succession then may be conceiued or acknowledged where the dissimilitude is so great but a succession of evill to good or corruption to purity Moreouer what shall we say of their superstitious consecration of chappels altars pixes fonts Chalices plates vestiments holy oile holy bread holy water of their Beads Agnus Dei Images of their christning of Bells of the hallowing of ensignes and swords From whence will they fetch the institution of these trumperies Had they a heart of lead a face of iron a forâ—head of brasse yet they would not dare to affirme that any of these fopperies were in vse in the age of the Apostles What succession then of them can they pretend Lastly their processions their stately pompe at funeralls so Proud and magnificent that now they fondly liue and die altogether Came it from the Apostles Yea is it not a relique of the PagaÌ„ superstition CHAP. XXIX That there is no succession in respect of doctrine in the Romish Church BVt the worst of all is that they destitute of the succession of the truth which is the soule and life of the Church True antiquite beleeued that they which die in the Lord rest from their labours they beleeue that at their departure out of this life they goe to Purgatorie there to fry in as scorching a fire as that in hell True antiquity beleeved that when we shall haue done all that which is commanded vs we are but vnprofitable servants because wee shall haue done no more then was our dutie to doe They teach that man already culpable before God may merit eternall life ex condigno by exact proportion of the worke of the wages True antiquity beleeued that the sufferings of this present life are not sufficient to counterpoise the glory which is eternall They beleeue that they doe counterpoise them in merits Antiquitie beleeued that we are saued freely They beleeue that we are saved by the merit of our works Antiquitie beleeved that we are saved by grace through faith and that not of our selues it is the
gift of God not by workes to the end that no man might boast They beleeue that we are saved partly by grace through faith partly by merits and workes that faith is partly the gift of God and partly an effect of our freewill Antiquitie beleeued that we are not saued by workes of righteousnesse which we haue done They beleeue that we are saved ex congruo by the workes which we doe before our regeneration and ex condigno by those which follow it Antiquitie prayed the Lord not to enter into iudgement with his servants because that before him no flesh shall be iustified They beleeue that the Lord shall enter into iudgement with them for they beleeue to be iustified by the merit of their workes Primâ—tiue and Apostolicall antiquity beleeued that Gods election was every way free that election is of grace that if it be of grace it is no more of works otherwise grace were no more grace but if it bee of workes it is no more of grace otherwise workes were no more workes They beleeue that it is of grace and of works too Antiquity beleeued that it is God which effectually produceth in vs to will and to doe according to his good pleasure They attribute both the one and the other in part to their owne free will Antiquitie beleeved that we are not able to think any thing of our selues but that our sufficiency is froÌ„ God They attribute our sufficiency in part to our owne selues Antiquity beleeued that wee can doe nothing without Christ. They beleeue that we can without Christ while we are not yet engraffed into him doe workes which merit eternall life ex congruo as before our regeneration and that without the grace of God a man may for a time be without sinning Antiquity beleeued that of our owne nature wee are the children of wrath they beleeue that by the strength of our owne nature we are able to prepare and to dispose our selues for grace Antiquity beleeved that before Christ hath quickned vs we are dead in sinnes They beleeue that we haue freewill to good Antiquitie beleeued that the spirit fighteth against the flesh and the flesh against the spirit that they are contrary things in vs. They beleeue that we are able to fulfill the law of God perfectly that is to say without sinne Antiquitie beleeved that the lusting of the flesh is enmity against God and cannot bee subiect to the law of God They acknowledge even in the flesh a freewill to good Antiquitie beleeued that Christ prayed not for the world but for those whom the Father hath giuen him out of the world They beleeue that it is no certaine number for which the Lord hath prayed but that he prayed indifferently for all The Ancients beleeved that all they who haue heard of the father and haue learned of him come vnto Christ and that no man commeth vnto him vnlesse the father drawe him They beleeue that they who come not to Christ haue heard of the father as well as the other and that there is no grace nor particular election in the calling and conversion of a Christian. Antiquitie beleeved that it is Christ which chooseth vs and not we that choose him They on the contrary beleeue that wee choose Christ for they make that grace by which hee calleth vs to him vniversall and suppose it indifferently proposed to all so that in respect of Christ there is no election seeing he promiscuously calleth all but that we choose of our selues to goe vnto him Whence that is alwaies in their mouthes Fac vt praedestineris si non es praedestinatus Make thy selfe predestinated if thou art not Antiquitie beleeued that God hath mercy vpon whom he will haue mercy and compassion of whom he pleaseth to haue compassion that hee hath mercy on whom he will haue mercy and whom he will hee hardneth They bereaue God of this liberty and accuse them of blasphemie who attribute it vnto him Antiquitie beleeued that they who fall away who goe out from among the faithfull were neuer of the number of the faithfull for if they had beene of vs saith S. Iohn they would haue tarried with vs. They beleeue that they who are truely faithfull to day may fall away to morrow and that no man can be assured of his perseuerance Antiquitie beleeued that wee haue not receiued the spirit of bondage to be againe in feare but the spirit of adoption which cryeth in our hearts Abba Father They beleeue that the spirit of the faithfull is a spirit of feare that they must alwaies liue in doubt that to haue a setled assurance is presumption Antiquitie beleeued that whosoeuer beleeueth in Christ hath everlasting life They say that he who beleeueth in Christ cannot be certaine of life albeit the Lord hath said it which is in effect to beleeue that wee must not beleeue in Christ for how shal he beleeue in Christ who doubteth whether Christ loueth him or not Whether Christ will loue him continually as they teach him to doubt Antiquitie beleeued that there is no feare in loue and that perfect loue casteth out feare They commend feare in those which ought to burne with loue not that feare of offending God that filiall feare but a feare of being damned a seruile feare Antiquitie beleeued that there is but one naturall body of Chriâ—t aâ—d that composed of the substance of the blessed Virgin They would seeme indeed to beleeue so too but by the infiniâ—e multitude of their hosties or sacrifices each of which they sâ—y is Christs body attributing vnto him also bâ—dies maâ—e of bread they betray their dissimulation and shew themselues to beleeue the quite contrary Antiquitie beleeued that the Saâ—rament of the altâ—r was broken bread they beleeue that it is the bodie of Christ which is not broken Antiquitie beleeued that the heavens must containe Christ vntill his second comming They beleeue that the body of Christ is evey where where their hostieâ— aâ—e Antiquitie beâ—eeved that those were not to be beleeued which should say Here is Christ there is Christ he is in the secret chambers They thinke and say the contrary every day when they haue him about the streets when they carry him to the sicke when they shut him vp in the Pixes Antiquitie beleeued that Iesus Christ is offered but once they beleeue that he is offered a numberlesse number of times Antiquitie beleeued that it was impossible Christ should be offered often vnlesse hee suffered often They beleeue that he is offered every day without suffering Antiquitie beleâ—ued that we haue but one Mediatour towards God They beleeue that we haue many Antiquitie beleeued that we ought to call vpon none but him in whom we beleeue They beleeue that we must call vpon many in whom it is not lawfull to beleeue namely the Saints and Saintesses of Paradise Antiquitie
and wee which were flouted at as new comers are found to haue the strongest title to antiquity Yet here they will demand whether wee can deny but that the Church of Rome hath beene a true Church seeing there is extant an Epistle of St. Paule addressed vnto her in which her faith is commended as being renowned through the whole world Certes wee confesse that the Church of Rome hath sometimes been not the true church but a true Church that her faith hath beene commended by the Apostle We say also that if they can make her appeare to vs at this day as shee was then wee will willingly shake hands with her That neuerthelesse this cannot serue her for any prerogatiue for if the Apostle directeth one letter to her he wrote two to the Corinthians if he extolled her faith testifying of it that it was renowned through the whole world he hath graced also the faith of the Thessalonians with the same elogies These prerogatiues benefit not any of those Churches at this day with any priuiledge why then doth the Church of Rome extract advantages out of them The Churches of Constantinople Antioch Alexandria haue sometimes beene puâ—e and flourishing Churches bâ—t now who condemneth theÌ„ not as being fallen from the piety anâ— doctrine of their ancestors But they adde that the Church of God cannot faile or decay a strange pertinacy The Chuâ—ches which we haue named of Corinth Thessalonica Alexandria and Constantinople since that they are altered changed that they haue failed and fallen away aâ—e not permâ—tted to haue recourse to the priuiledge and to the fauour which God had shewed vnto their predecessors if they alleage that they haue beene sometimes true Churches yet this consequence will not be admitted that therefore they are so now It will easily and clearely be manifested that they are no longer true churches and that neuerthelessâ— the church of God hath not beene conquered by tâ—e gates of hell but hath continued immoueâ—ble vpon the rocke vpon which shee was built by the supreme Architect the Lord Iesus It will be answered these Churches that their ancestors indeeâ—e weâ—e of the true Church but thaâ— aâ—so the gates of hell haue not preuailed against them that they haue ouercome temptations that they haue vanquished death and shall vanquish the graue that they which haue succeâ—ded them haue succeâ—ded theâ— in the name and title of the Church nâ—t in truth of doctrine not in puâ—ity of life and that tâ—â—refore they are not of the true Church That it is nâ—t therefore strange that the promises made vnto the Church should be true aâ—d yet not appertaine vnto them seeing they are neâ—ther the true Chuâ—ch nor â—rue Churches but barely succâ—ssoâ—s of somâ— thaâ— haue beene Let the Doctors of the Church of Rome here tell vs in conscience iâ— sâ—ch an answere be not pertinent â—eyond reply to the Easterne Churches which are separated from the Romane when they alleadge their Ancestors when they sâ—y tâ—e fathers were of them Why shoulâ— it not be permitted vs then to vse the same answere to them that theâ—r predecessors madâ— a part of the truâ— Church that the gates of hell haue not preuaiâ—ed againâ—t them but this honour and especiall fauour of God advantageth not their posterâ—ty vnlesse they make it evident that they haue not been Apostates from the doctrine of their fathers Good parents may haue bad Children and yet God failes not of his promise to the Parents although the child receiue the stipend due vnto his iniquity the piety of his parents serues but to encrease his condemnation A good father cannot perish a true Church câ—nnot fall away But as it is but too common that wicked children succeede good parents which perish in their sinne except they repent so to a true Church an impure Church succeedeth aâ—d perisheth in her impurity vnlesse shee be repurified and reformed Doe yee workes worthy of repentance and presume not to say that wee are the Children of Abraham said Iohn Baptist to the Iewes If yee were the Children of Abraham yee would doe thâ— workes of Abraham said the Lord to them then when they bragged that they were of the race of Abraham They then aâ—e the true Children of Abraham which are his Childâ—â—â— in the faith and they are truely the successors of the Primitiue Churches which haue succeeded them in the doctrine of the faith The ancestors of the twelue tribes which reuolted were of the true Church for all this could it be said after their reuolt because sometimes they had beene that therefore they were so still vnder preteÌ„ce that the true Church cannot reuolt doubtlesse no for when it was said that the ten tribes at other times had beene of the true Church that was alwaies vnderstood of their pious and religious ancestors of them meerely in respect of the outward profession and in regard of the opinioÌ„ men might conceiue of them before their reuolt So their reuolt caused not that the Church should reuolt but discouered their hypocrisie Moreover it so fell out that Iudah Beâ—iamin and the halfe tribe of Manasseh reuolted also with a worse apostacy then they of Israell and consequently the reuolt was generall in all Israel yet notwithstanding it could not be said euen then that the Church of God was revolted because that insteed of the reuolted multitude God alwaies preserued his owne A small number of the election of grace which groaned sighed for all the abominations which were committed in Ierusalem CHAP XIX That notwithstanding the reuolt of the Romish Church the true Church hath continued whole and entire IN the Apostacy which was to be in thâ— Christian Church and which at this day wee see to be the same is come to passe If the Iewes in vaine cryed the Temple the Temple in vaine cry they now adaies the Church the Church If there were nothing but the Temple an empty name a stately den of theeues If it were sometimes answered them which boasted of it Trust not vpon lying words The temple of the Lord c. May not wee now make the same answer vpon the like occasion They brag'd that the law should not perish from the Priest nor the councell from the wise nor the word from the Prophet because these promises were made to the Church At this day the Romanists say the same make the same vauntes but that which was sometimes answered those vaineglorious hypocrites the law shall perish from Priest counsell from the sage is that which we tell our aduersaries it is that which wee desire to be admitted to verifie that wee may not be oppressed with these preiudices wherewith the Iewes anciently endeauored to confute the Prophets and the Lord the Prince of Prophets himselfe the supreame Prophet of his Church At the time when the Lord came into the world when God was manifested in the flesh and many yeares before that time what
experience that there hath beene a change when we compare the doctrine of the Apostles with that which prevailed in the church afterwards and cleerely manifest the strange diversity repugnancy there is betweene them When we compare the state of the Romish Church with that of the church in the first purest ages and make the diversitie betweene them visible and palpable Although this kinde of proofe being not easie but to those who haue skill in the languages we stand not chiefly vpon it And although it should faile vs which yet it doth not yet therefore there should not be any prescription or exception against Scripture That which is come vp since is new in respect of it though ancient in respect of vs. But here the question is not about the Antiquity of persons To which we adde that if there should bee any thing found as ancient as the Scripture being not conformable vnto it if its antiquity commend it its falsity condemneth it so much the more as it is the nature of evill to be the more pernicious the more ancient it is CHAP XXIII That it is not ingenuous dealing to vrge vs to answer where our Church was and what Pastors it had before the Reformation NOw the authors of these wrangling cavilling proceedings might cease their captious quirkes and take time to blush a while But as the contentious spirit of Sophistrie is infinite in the invention of new trickes to perplexe a cause they giue vs here another knot to vntie God they say hath alwaies had a church on earth this wee confesse and that church hath from time to time had her Pastors here we agree with them too But then say they Where was your Church before Luther What Pastours what Doctours had it See here againe how from the ignorance of man they conclude the not being of the thing Presuming that we cannot satisfie these demandes and assuring themselues that we knowe not where our Church hath beene and by whom it was guided they take it for a matter already out of question that therefore our Church was not at all In which inference there is discovered a notable peece of wrangling for it being presupposed which yet is false as it will appeare by and by that we knewe not where our church was and who haue beene our Pastours since the alteration and defection hapned in the church of Rome might it in conscience hence bee concluded that it was not therefore at all Would this consequence be admitted Thou knowest not such a thing therefore it is not or hath not beene Yet this is the manner of their argumentation against vs. You knowe not say they where your Church was nor who were her Pastours therefore she was not at all Vpon this it is that they triumph and insult over vs as if wee answering that we knowe not where our Church was nor what Teachers it had we should implicitly yeeld in the same answer that she was not all or if she were that shee was destitute of Pastours The like argument once deceaved the Prophet Elias when he knewe not where the church of the tenne Tribes was nor who were its Guides They haue forsaken thy covenant saith he they haue broken downe thy altars they haue slaine thy Prophets and I am left alone and they goe about to take away my life also Hee thought himselfe to be alone because his fellows were vnknowne vnto him But the Lord made him see the imperfection of his vntoward Logicke advertising him that he had reserved seauen thousand to himselfe which had not bowed the knee to Baal If then the Church of Israel might subsist so secretly that Elias knewe neither her abode nor her Pastours who will thinke it strange that the same case should happen in the time of our Grandfathers that then when the earth was overclovded with darknesse God had a Church albeit we are not able to specify the place of her residence or names of her Pastours It may not here be replied that at that time beside the hidden company God had a flourishing Church in Iudah in as much as it hath often fallen out that the Church of Iudah equalled yea exceeded the church of Israel in corruption So that then to behold the face of the church as it was obvious to humane view it could not be said but all lay in desolation But albeit that lamentable defection had not beene vniversall in â—srael and Iudah yet the argument drawne from the estate of the Israelitish church would still retaine its force seeing that if such a part of the Church might exist vndiscernable why may not the other parts also and all other particular Churches subsist vnknowne It 's a necessary consequence that that which hindreth the whole Church from lying hid ought also to hinder any of her parts and the same power which preserueth and sustaineth the parts of the Church viz particular Churches amongst the most tumultuous confusions and disorders shall conserue likewise the whole Church If we are to thinke that the Church is alwaies visible and may be pointed at with the finger because the Lord prescribing the meanes to compose differences hath said Tell it to the Church seeing they are particular Churches to whom recourse in this case is to be had this reason will proue as strongly that particular Churches should alwaies be visible If it hinder not but these may be invisible as it is agreed vpon neither will it hinder that the Church totally in her vniversality may sometimes be invisible If the Church be alwaies set vpoÌ„ the tops of mountaines if in consequence she be alwaies visible the particular Churches shall be so too seeing she cannot be taken notice of but in them and by them and if she bee not alwaies glorious and conspicuous in her parts no more shall shee be in the whole If lastly it be thought that the Church ought alwaies to be visible alwaies exposed to the eyes of men because her Pastours are the lights of the world compared to candles which are not put vnder bushells but vpon Candlestickes seeing this appertaineth to the Ministers of particular Churches the Churches in which these Ministers are by this argument shall continue alwaies visible to the eyes of carnall men which is manifestly false But certainâ—ly God hath not promised that his Church should bee alwaies elevated vpon mountaines he promised indeede that she should be placed there and so no man doubteth but that this promise from time to time hath had its accomplishment But he neuer promised that she should be placed there alwaies no more hath it fallen out so On the contrary God hath promised that there should be wings giuen to his Church that shee might fly vnto her place before the persâ—cuting Dragon And whereas the Lord hath commanded vs to empty our grieuances which wee haue against her brethren in to the bosome of the Church when priuate reconciliation is impossible this
a comparison betweene the reall vexations in that office and these seeming tortures in the monkish life which wee deny not to haue beene in respect in his time but many waies differing from this in our time he telleth vs that it is to be seene by experience that there are many who without any paine or discontent make a shift with very poore fare and very hard lodging Principally such as being of a kind of rough course nature haue alwaies beene brought vp so but not onely such in as much as a good able constitution of body and custome soften and sweeten the roughnesse and harshnesse of these extremities euen to those who formerly haue beene more daintily brought vp Surely so it is Those who are of a more tender and crasie constitution faint vnder these austerities and either lose their liues amongst them or else retire out of them by a dispensation those of a stronger and and more solide tough complexion not onely goe through stitch with them and make them tolerable but in the end find them not onely easie but which is more delightsome It 's a matter to bee wondred at that no man bestowes an admiration vpon the patience of the galley slaues which is so great that they sing in the midst of their greuious toyle so voluntary that they oftimes refuse their libertie and chuse to tarry in the gallies whereas to see a lazy fellow well couered to shew his naked feete vpon condition of warming them when he listeth all are amazed as if this were some extraordinary exploit quiet surpassing humane strength Wee daily see poore drudging laborours toile and sweat and with painefull sighes keepe time as it were to their worke wee see them with a greedy glad appetite deuoure course bread nourishing theÌ„selues with such victual's as wee would hardly vouch safe to touch in a word wee see them in appearance even to kill themselues with irkesome labour yet no man wonders at it no man pitties them because wee all know that custome hath dulled and blunted in them the senâ—e apprehension of wearisomenesse and paine What then doe wee wonder at What extraordinary matter is there to be obserued in the patience of the Monkes that they must needes be so much admired Is it because from their labour their ariseth no profit or commodity to their neighbour Whereas by the paines of drudging laborours and toyling mariners the life of man is comforted the society of men is vpheld and maintained What then shall wee admire a labour in vaine an vnprofitable fruitlesse toyle and disesteeme that which is not onely profitable but also necessary But by their austerity they testifie their patience very likely why doe they not till the earth then why row they not in the galleys is not there an ample subiect enough for theÌ„ to shew their patience and to doe some seruice to the world beside into the bargaine were it but in putting themselues into the place of many poore slaues whose naturall infirmities make their seruitude insupportable Or if that be too much haue they not a fit opportunity to tame the flesh in the Vineyards of the next neighbours to their Couents in the fields at haruest time at the presse in time of vintage by this meanes both to ease the poore day-laborers and to make some recompence for those almes which they get so easily by begging This would be both to subdue the flesh and profit the world both together That other discipline so much talked of may be iustly suspected because it hath no regard to the profit of another He who may with the same paines tame his flesh and serue his country is vngratefull and vncharitable if being able to vndertake this course he neglecteth it But the truth is that they refuse not this kind of exercise but onely because it is lesse pleasant then their owne CHAP. XXXIX A resolution of certaine doubts which may be framed concerning some things in the precedent Chapter BVt it will be said that the labour of secular men is not voluntary Why so Why is it lesse voluntary then that of the Monkes Is it because they cannot exempt themselues from it when they list Why this I trow is the Monkes case to Or is it because they are forced to follow that hard kind of life whereas the Monkes bound themselues to it with vowes voluntarily made Surely there is no difference betweene theÌ„ yet in this respect Despairing discontents melancholicke dumps the feare of parents the hard dealing of kindred the simplicitie of youth the desire of avoiding some disgrace or trouble which is like to come vpon vs if we tarry abroad in the world are vsually the first motiues and which giue the first impressions to them who aspire to the Monkish life When these considerations haue once staggered vs and set vs a wavering it is an easie matter afterwards to perswade our selues that that course of life to which we are now addicted bee it what it will is the most compendious path to perfection and the ready way to Paradise But after that men are once entred into it and haue engaged themselues in it then some come to discouer the vnhappinesse of their choice they befoole themselues at leasure perceiving those places to be but vncouth prisons within which while they beheld them without seemed princely palaces But now it is too late they are fast enough in the stockes and fetters bolts barres double gates the Goaler and Keepers take away all hope of getting out So the fishes which tosse tumble within the nets seeme to play and sport to the others which behold them without But the desire of being partakes of that sport hauing once allured them in they quickly perceiue what is become of them But some man will say if it be so how commeth it to passe that we heare none of them complaine that we perceiue not any of these votaries by sighs and moanes to discouer their repentance and dislike of their profession Surely it is because no man proclaimeth his owne folly but every one is most carefull to hide it especially when it is remedilesse He who hath beene vnfortunately married will not discover the inconveniences which he findeth in his marriage if hee can possibly cover them because it cannot bee done without some shame and disgrace Discontents of this kinde doe not evaporate by exposing them to the winde To this sort of vnfortunate weights there remaines no comfort but only to procure their miseries a reputation of not being So merchants willingly dissemble their losses especially those which come from their owne rashnesse and indiscretion So the Divells who are comforted if they draw many to hell vse not to tell how hot it is there CHAP. XL. That the profession of Monkes is not a note of true humilitie and that their life hath nothing Angelicall in it WE see then what kinde of povertie the povertie of Monks is what kinde of austerity their austeritie is hauing
gift one in one kinde another in another· To him then who hath receiued this gift after the same maner as St Paul had receiued it his single life doubtlesse will be farre more advantagious then marriage because that to him who is thus qualified virginitie is a helpe for piety marriage would bee but an incumbrance But to him who hath not receiued that gift in that manner his single life would be but a snare and a trap for by reason of his single life he would burne the Apostle tells vs that it is better to marry then to burne As then marriage serues but for an hindrance and disturbance to him who hath the gift that St. Paul had to wit the gift of continence so the single life serueth but for an encumbrance and temptation the danger of which is vnavoidable and deadly to him who hath not receiued the gift of containing himselfe Wee worthily esteeme of the single life of those whome God calleth to it but wee say that no man is called vnto it who is forced to burne in it Wherefore then say they see wee not this single life more common amongst you Heere wee could tell them that they should dispute against our doctrine not against our manners that faults in manners ought not to be thrust vpon the doctrine if the doctrine condemneth theÌ„ that our doctrine approueth not their doeings who being able to containe themselues are married vnlesse they are driuen vnto it by some other vrgent necessity But wee will answere directly that the gift continence being rare wee are not to wonder if the single life which presupposeth this gift be lesse frequent but rather to admire the wisdome of the Apostle who hauing set before vs the conueniences of a single life and the inconueniences of mariage professeth that it is not to ensnare vs. Now if wee are not fitly qualified for a single life it is vndoubtedly to ensnare our selues if wee chuse rather to burne in a single life then to quench the fire by marriage The thousands and wee dare say millions of Martyrs both in the Primitiue Church and in our owne times giue a sufficient testimonie that wee entertaine and embrace not marriage but so farre as it fitteth vs for our calling In how base and dispitefull a mannâ—â— soeuer men calumniate it which of our Martyrs was ever held back by the consideration of the sweetnesse of his marriage by the naturall affection towards hiâ— children by the cares of the world from sealing the Gospell with his blood They might all haue liued and many of them might haue liued in all outward content either for honours or pleasures yet notwithstanding all this they preferred death before life torments before pleasures the ignominy shame before the honour and applause of the world Let our enemies be our Iudges is not such a kind of death more admirable then the single life of Monkes is it not a sure token of a more magnanimous spirit of a more feruent zeale of a more fixed hope of a more vehement loue of a more liuely faith theÌ„ the single life of these Votaries vnchast for the most part and chast onely by constraint But let us returne to our purpose As the Monkish life tends to make him who addicteth himselfe to it a theefe and a whoremonger vnlesse he hath receiued the gift requisite for a single life so in the third place it is a thing which puffeth a man vp with a wonderfull presumption of himselfe I know the Monkes make great profession of humility but how can he be humble who thinketh himselfe able who vndertaketh to merite and beleeueth that he doth merite True humility is for a man to thinke himselâ—e vnworthy to somuch as looke vp vnto heauen these Votaries presume to merite it Moreouer true humility is for vs to thinke that when wee haue done all wee are but vnprofitable seruants these Monkish Saints beleeue that they doe workes of supererogation and that they merit for others also What pride is this or what blasphemie God himselfe commandeth vs to loue him with all our heart with all our mind with all our strength They make profession of doing a great deale more then he commandeth vs. In what mood soeuer God speaketh it is imperatiue after what fashion soever he speaketh he cannot but command see in the meane time the monstrous pride of these Monkes There are say they some counsells which God giueth to obey which man is not bound vnlesse himselfe please his owne vow alone bindeth him to obedience Who can in conscience thinke thus of the Counsells of God without a proud exaltation of himselfe against him was this the ayme of the Lord is this the fruit of his familiar mildnesse when he commands in counselling and counsells in commanding deales he so courteously with vs to the end that man should mistake him for his companion that he should misconstrue his commandements and allow them onely the faint emphasis of counsells which a friend giues to a friend without any strongertie of obseruing theÌ„ The entreaties of our superiours are commandes if wee either speake or thinke of them otherwise wee cease in effect to acknowledge them for our Superiours we proudly exalt our selues against them And what may wee then thinke of these professors of humility who allow not God that in matter of religion which they owe to men in matter of ciuility Questionlesse this proueth them not onely proud but also both sacrilegious and blasphemous persons These things being so how commeth it to passe that such grosse impiety should serue for a pretence to iustify that religion of the which it maketh professioÌ„ Yea seing that it is so farre froÌ„ being what it seemed to be at the first view that it is indeede the quite contrary as wee suppose wee haue proued let it serue rather to accuse yea to condemne that religion of which it 's said to be the excellency and perfection The Conclusion WE haue at length examined in order all â—hose preiudices and pretences which they of the Romish Church haue inuented to hinder our cause from being throughly exactly examined It was the onely scope of this treatise to shew that all those allegations 1 of the Magnificence 2 Vnity 3 Antiquity 4 Stability 5 ContinuatioÌ„ 6 Succession 7 the substance of truth 8 the holinesse pretended to be in the Church of Rome are but friuolous pretences devised to hinder an exquisite and solide enquirie of the truth If wee haue attained to this scope it s all wee could desire the indifferent Reader shall iudge of it For my owne part it sufficeth me that my conscâ—ence beareth me witnesse that I haue proceeded in it without vainglory without stomack in all sincerity as speaking rather before God then before men This maketh me hope for his blessing vpon my paines so much the more as he is iealous of his truth at the clearing of which I haue wholy aimed Wherefore I humbly entreat him