certain by-matters concerning their profession yet that which is the very substance indeed have they ever professed togither so long as themselves abode in Christ therupon acknowledged ech other for catholiks notwithstanding the diversitie that in those other points they stil maintained As also we see in the law of arms that howsoever countries and kingdoms are divided among themselves yet therin do they agree togither notwithstanding the diversitie of government or laws and notwithstanding the mortal enmitie that otherwise may be betwixt them For even so is it in the church of God very much divided in many matters of lesse importance but in the substance of Christian religion which we term the catholik faith agreeing togither And as it is in men and al other creatures that God hath made that generally al are like unto the kind of which they are but otherwise varieng among themselves even so is it in this likewise al that are Christians holding togither that which is the common faith of al the material and essential points of Christian religion and yet very often greatly divided in other matters therunto appertaining but not of the very substance indeed Seeing therfore that the substance of Christian religion the very effect of the whole is to rest in Christ alone for the whole work of our redemption in his preesthood for our attonement in his doctrine for al our wisdome and in his kingdome for our obedience whosoever they are that hold the same they hold without quaestion the catholik faith whosoever they are that diminish of this or put to any other they dowtles do that which hath not ever been in the church of God nor whersoever it hath been spread and so conseqvently that which in neither of these respects nor in any other can truly be aesteemed catholik For whatsoever it is that is catholik indeed it must needs have the testimonie of al ages and of al Christian churches which only agreeth to that which is taught by the written word And whatsoever is not such that also to abide by is not catholik 18 Now to find out who they are that depart from the church but so that we incumber our selves no further than to the praesent busines that we have in hand doth appertain the quaestion standeth betwixt the adhaerents of the church of Rome on the one side us on the other they plainly affirming that we are departed from the church we denieng it and not only claiming to have a lawful interest therin but also pleading a continual possession that we never were nor yet are departed nor excluded from it For the plainer demonstration wherof we are to justifie that of departing from the church there ought to be no quaestion at al among us but only of the members therof who they are that more truly answer unto their calling For we both acknowledge the holy Trinitie and three persons therin of aequal glorie and those three to be but one and the selfesame God we both acknowledge Iesus Christ to be the onlie begotten son of God and to be man of the virgin Marie we both acknowledge him to be the promised savior that there is no redemption in any but only by him the canonical scriptures we both acknowledge to be the undowted word of God and likewise observe those two sacraments that God ordained to be in perpetual use among us we both acknowledge that it behooveth Christians to mortifie the flesh and to walk in holines of life that one day we shal be raised up again and stand at the judgement seat of Christ and so manie as have done wel shal go to fruition of everlasting joies but al the rest to everlasting pains So that as touching the profession of the faith generally both sorts of us do so far agree that neither of us may justly account the other to be none of the church of God And therfore as it was very il done of those that first urged such a separation so likewise those that seemed so easily to accept therof as though that both sorts of us could not be of one and the selfesame church generally did unadvisedly likewise For whersoever this cōmunitie of profession is there whosoever make such division they are not able to justifie their doings therin bicause that so they make an utter separation wheras notwithstanding in general profession they are reasonably wel united togither and are not sundered but in some special matters of controversie But now if we come to the consideration of the several members heerunto appertaining whether they be whole congregations as national churches or but ordinarie parishes or whether they be but particular persons therin may we be bold to determin that both are not right but that one part whosoever it light on must needs be wrong For though by their outward profession generally we are both sorts to be accounted of the church yet in such diversitie as is betwixt us we cannot both sorts be tru members of the same If they be right then we are wrong if we be right then they are wrong Such is the diversitie that is betwixt us and of so material and needful points though both sorts be of the catholik church yet is it not possible for both sorts to be catholik members of the same Whether of us therfore it is that is wrong is now to be seen Where first as touching them we cannot account them to be catholik members for two principal causes First bicause that they do professe maintain divers opinions that very directly go against the Christian faith that generally they do otherwise hold For they do not content themselves only with Christ nor with his word nor with his sacraments or at the least not so fully as we but set them up other mediators in heaven other doctrines sacraments on earth And though it may be they wil say that they have not done these things in such sort or not in such measure as we would seem to charge them withal yet can they not denie but that they have done it and do it stil more than we and then if the quaestion lie betwixt them and us whether are the truer members needs must we in that respect praevail against them The force and power of his annointing they impeach very much when as they do not content themselves with him alone whom the father appointed made able to serve our turn Then also bicause they do so earnestly impugn the truth of religion in divers points and so bitterly persecute the persons of those that either professe religion sincerely or join not with them in al their corruptions and usurpations For so doing we can make no other account of them but that they have suffered themselves to be made the members of antichrist or man of sin that sitteth in the church of God and insolently confoundeth al at his pleasure Concerning our selves they wil not charge us but that we rest
wel content with either if in other things they have their minds contented Be it therfore that whatsoever their profession be yet shal they have many of those that now are with us to join with them if in this point there be found no lawful impediment or matter to stay them But heer even at the first appeereth a mightie let which is that no man we think can be of that profession unlesse he be under that government too Could their church and court be sundered could their religion and regiment be parted the one from the other then indeed I think that with many much might be done but when as these go so close togither that no man can professe the one but that he must be under the other that goeth as we take it somwhat hard with many that otherwise would finde no scruple at al. And two things there be wherin we think we have very good cause to finde our selves greeved in that respect one that they extend the authoritie therof so far forth as they are woont to do the other that they wil seem to do it upon such ground as they praetend They stretch out their authoritie we think over far first against al those that are in soveraign authoritie in their own several countries or kingdomes then against al other inferior persons generally With princes those that are in highest place in their several states we think they are a great deal to bold both in abasing them so much as they do and that they do so much intermeddle in the government of themselves and their people They abase them we think over far when as they advance themselves above them and make those that are the Lords annointed to do over servile obeisance unto them How much higher than kings and princes and the greatest states of Christendome besides the bishops of Rome have claimed to be and according when opportunitie hath served have taken upon them is a thing so very manifest that I need not to stay therupon especially when as the remembrance therof is such as I think many of themselves are loath to hear of so might be somwhat irksom unto them Again how far they have made the greatest potentates that are not so much to submit as to cast down in most servile and abject maner themselves before them so oft as they were fain to seeke unto them is likewise so commonly known and so bitter withal that they do not much urge us to cal the same to remembrance again In matters of government they meddle too far somtimes at home but especially and cheefly abroad At home they meddle too far in matters of government when as they take upon them more than appertaineth to the office of a bishop over-ruling the states of Italie as they think good inhibiting them to do otherwise than standeth with their pleasure and injoining them to do as they praescribe Abroad we think they intermeddle to far not only when they deal in civile causes but whensoever they meddle with ecclesiastical also by the way of authoritie taking upon them to command But now to keepe only to that wherby they trouble our civile estate we do think they are over greevous and that beyond al aequitie and right both to those that willingly take in good part whatsoever the Pope doth unto them and to those likewise that somtimes use their own libertie For as for those that remain in ful obedience unto him both he frameth them to govern as pleaseth him and besides that he erecteth his own seat above theirs that so there may be a readie way stil to appeal from them unto him and to do in their states whatsoever else he thinketh good As for those that more freely use their own authoritie with them oft times hath he dealt more roughly accursing their persons interdicting their land and arming their own subjects against them With inferior persons yea and with al generally the Pope as we take it dealeth too hardly when either he traileth them so far from home in very cumbersome chargeable and dangerous journeis either in the way of poenance to the holie land to Saint Peters in Rome or to some such like or to follow their sutes in law before him as in many cases he did and yet doth or else at home doth impose upon them those greevous exactions that he is accustomed to do utterly beyond al measure and mean or in those places that are for pastors to set Italians to reape the commoditie that commeth therby that never so much as come at their charge or being of a strange language themselves can do no good when they come there unlesse it be to practise for him Concerning the ground-work wherupon they wil seem to build their doings in al such cases that do we finde in our judgement so very weak that although it be greefe inough to be so pinched by that usurpation as within fresh remembrance we were yet is this no smal increase of the same that they wil needs go about to bear us down that the grounds that they stand on are very sound substantial and firm For by their patience what may we think May any suppose that they themselves are so persuaded Italian heads indeed we finde are of deepe devise but it would greeve the simplest of al to be so very plainly â—lluded in so weightie matters For their grounds they praetend these two things that such authoritie should of right appertain to the bishop of Rome and that accordingly he hath been in possession of it That it should belong unto him somtimes they alledge some reason for it but for the most part authoritie only Their reason is that it is expedient and very needful it should so be But first they should have considered whether it had been possible or not for the whole world to be kept under the soveraign authoritie of any one Their authorities they bring partly out of the word of God but cheefly out of certain councels and fathers For their possessions they alledge Constantines gift and certain practises of their own that have been since of latter time Al which things are so very wel known that I need not but point unto them But are these so firm and substantial groundworks as they would seem to think that they are Let them be of what valu they can be we can hardly be persuaded but that many of those that did first alledge any of these did it for that they were disposed to abuse the simplicitie of many others So we see the force of this inconveniencie to be very sore and we finde no cause to condescend therunto but rather that we are very fowly abused in those causes that are alledged And then what reasons have they so forcible to persuade any to be of their church when as therwithal they must needs be under their court likewise which is so irksome and greevous a thing Vnlesse we
do specially commend this unto thee the rather for that it proceedeth from those that otherwise are for divers points the greatest adversaries that we have in the cause of religion And wheras inordinate contention is not only unseemly for the church of God but also hurtful to the cause of religion a special point of wisdome it is when God hath bestowed any good gift on any of us al that others should so aesteem therof as that they make the same a mean to moderate the bitternes of their affections towards al those that gladly would live peaceably with al so much as they might as also on the other side it is very cleer that those that wil not so far as the cause of religion it selfe doth permit them may have just occasion to be ashamed and therby to finde out what kind of spirit it is that doth lead them So the substance of the booke is such as that a minde that is wel disposed may with one and the selfesame labor gather out of it both lessons of godlines unto it selfe and that which may somwhat occasion some better agreement among certain of us with such of them I mean as stand more indifferent and are content to dissent no further from us than of conscience they think that they ought The former of which wil yeeld us this fruit that we shal addresse our selves to do in som good measure our service to God the other that we shal do it with a quieter conscience our selves desirous to be at peace withal so far as conveniently may be obteined On the other side likewise bicause I found the maner and form so far foorth out of order as I have declared therfore did I indevor my selfe to help it a little as need required But as touching the transsation that they use I have altogither let them alone therwith partly to condescend so far unto them as to suffer themselves in such case to use what translation they wil and with good wil to hear them therin and partly for that divers points of the matter were so grounded therupon that the translation might not be amended unlesse the matter were altered likewise So far foorth therfore as there was no manifest error taken in withal I have left it wholy unto them though otherwise it might oft times be amended For which cause also I did the rather omit to meddle with the quotations to alledge the verse of the chapter withal bicause that in distinguishing of the verses we disagree somtimes and forbearing to obtrude ours to them unlesse I thought they would take it in good part have forborn likewise to use theirs for that we finde it not so agreeable to the truth it selfe As for those special words of theirs that the Author so praecisely useth I have used my libertie therin somtimes letting them stand as they are and somtimes altering them when they were abused or otherwise the case did so require Those other points of their proper opinions wherin we dissent from them and they no dowt from the truth it selfe I have clean left out and some of those venturous points besides togither with certain of those places likewise which he hath alledged out of others that did not so much appertain to the matter that he had in hand or not so effectually touched the same as himselfe otherwise hath done The former of which I therfore left out for that neither my selfe could allow to leave any such as to my knowledge might be any hurt or else but occasion of stumbling to others neither could I so have gotten it foorth to the use of al carrieng stil such corruption with it And this have I done so much the rather for that most of those things seem rather to be added by some that had the perusing of the booke before it might be allowed among them to come to the print than by the proper Author therof they do so little oft times agree with the argument that there he hath in hand nor with the maner of handling of it As for example in the first part of the booke and third chapter setting down the end of mans life which he saith is the service of God eight or nine times in that chapter is joined withal the gaining of heaven which notwithstanding is not agreeable to the maner of the Authors handling of that point as it may appeer in the whole discourse there and namely by his place of Zacharie in the beginning of the third and by his division in the beginning of the fourth chapter where notwithstanding the gaining of heaven is very odly put in again The other sort likewise I thought good to leave foorth for that being impertinent they might discredit some part of the rest or else but weaker than the rest might so let down the affections again which were stirred up before by the other And truly the spirit in these dais doth proceed a great deal more effectually both in doctrine and exhortation than it did in the dais of divers of those that were heer alledged Wherin if there shal be any that shal think either on the one side that I have put out too much or on the other that I have put out too little neither am I desirous to overrule their judgements nor very careful to maintain mine own if any shal come with better matter contenting my selfe only with this that I have done what seemed to me to be most expedient to the glorie of God and to the benefit of his people heer And so without any further defence of my doings therin now gentle Reader I send thee over to the booke it selfe where if thou shalt bestow a little pains though it be no more but once with advisement to read it over I dowt not but that thou wilt confesse thy labor to be wel bestowed Which when thou shalt finde then descending to the Author of it seeing himselfe desireth to be holpen by thy praiers thou shalt do wel both to thank God for him for this which is done and to solicite him with thy praiers on behalfe of him and the rest that it would please him to give them a further knowledge of the truth in Christ so far as his wisdome hath thought expedient to the setting foorth of his own glorie and to the salvation of those that are his And God give us al so many as do appertain to his kingdome his grace in that measure that both we may agree togither in the truth of religion and altogither imploy our selves in his service heer in peace and quietnes one with another And so I bid thee hartily farewel At Bolton-Percy in the ancientie or liberties of York the 9. of Iulie 1584. Thy hartie wel-willer in Christ EDMVND BVNNY The booke of Christian exercise appertaining to Resolution The contents of the first part of this booke touching the helps of resolution to serve God The first Chapter Of the end and parts of this booke with a necessarie
thou one day lament and bewail and be hartily sorrie for this delay which now thou makest So that by how much the more thou prolongest and increasest thy sin so much greater wil be thy pain and sorrow in thine amendement Alto vulneri diligens longa adhibenda est medicina saith Saint Cyprian A diligent and long medicin is to be used to a deepe sore Our bodie that hath lived in many delites must be afflicted saith Saint Ierom our laughing must be recompensed with long weeping Finally Saint Ambrose agreeing therunto saith Grandi plagae alta prolixa opus est medicina Vnto a great wound a deepe and long medicin is needful 15 Mark heer deer brother that the labor of thine amendement must be very great and that it cannot be avoided What madnes is it then for thee now to inlarge the wound knowing that the medicin must afterwards be so painful What crueltie can be more against thy selfe than to drive in thorns into thine own flesh which thou must after pul out again with so many tears Wouldest thou drink that cup of poisoned liquor for a little pleasure in the tast which would cast thee soone after into a burning fever torment thy bowels within thee and either dispatch thy life or put thee in great jeoperdie 16 But heer I know thy refuge wil be as it is to al them wherof the prophet saith Mentita est iniquitas sibi Iniquitie hath flattered and lied unto hir selfe thy refuge I say wil be to alledge the example of the good theefe saved even at the last hour upon the crosse and carried to paradise that same day with Christ without any further toil of amendement This example is greatly noted and urged by al those which defer their conversion as surely it is and ought to be of great comfort to every man which findeth himselfe now at the last cast therfore commonly tempted by the enimie to despair of Gods mercie which in no case he ought to do For the same God which saved that great sinner at that last hour can also and wil save al them that hartily turn unto him even at the last hour But alas many men do flatter and deceive themselves with misunderstanding or rather misusing of this example 17 For we must understand as Saint Austen wel noteth that this was but one particular act of Christ which maketh no general rule even as we see that a temporal prince pardoneth somtime a malefactor when he is come to the very place of execution yet were it not for every malefactor to trust therupon For that this is but an extraordinarie act of the prince his favor and neither shewed nor promised to al men Besides this this act was a special miracle reserved for the manifestation of Christ his power and glorie at that hour upon the crosse Again this act was upon a most rare confession made by the theefe in that instant when al the world forsooke Christ and the apostles themselves either dowted or lost their faith of his Godhead Beside al this the confession of this theefe was at such a time as he could neither be baptised nor have further time of amendement And we hold that at a mans first conversion there is required nothing else but to beleeve and to be baptised But it shal not be amisse to put to Saint Austens very words upon this matter For thus he writeth 18 It is a remediles peril when a man giveth himself over so much to vices as he forgetteth that he must give account therof to God and the reason why I am of this opinion is for that it is a great punishment of sin to have lost the fear memorie of the judgment to come c. But deerly beloved left the new felicitie of the beleeving theefe on the crosse do make any of you too secure and remisse least peradventure some of you say in his hart my guiltie conscience shal not trouble nor torment me my naughtie life shal not make me very sad for that I see even in a moment al sin forgivē unto the theefe we must consider first in that theefe not only the shortnes of his beleefe and confession but his devotion and the occasion of that time even when the perfection of the just did stagger Secondlie shew me the faith of that theefe in thy selfe and then promise to thy self his felicitie The devil doth put into thy head this securitie to the end he may bring thee to perdition And it is unpossible to number al them which have perished by the shadow of this deceitful hope He deceiveth himselfe maketh but a jest of his own damnation which thinketh that Gods mercie at the last day shal help or releeve him It is hateful before God when a man upon confidence of repentance in his old age doth sin the more freely The happie theefe wherof we have spoken happie I say not for that he laid snares in the way but for that he tooke hold of the way it selfe in Christ laieng hands on the pray of life and after a strange maner making a bootie of his own death he I say neither did defer the time of his salvation wittingly neither did he deceitfully put the remedie of his state in the last moment of his life neither did he desperately reserve the hope of his redemption unto the hour of his death neither had he any knolege either of religion or of Christ before that time For if he had it may be he would not have been the last among the apostles in number which was made the former in kingdom 19 By these words of Saint Austen we are admonished as you see that this particular fact of Christ maketh no general rule of remission to al men not for that Christ is not alwais ready to receive the penitent as he promiseth but for that every man hath not the time or grace to repent as he should at that hour according as hath been declared before The general way that God proposeth to al is that which Saint Paul saith Finis secundum opera ipsorum The end of evil men is according to their works Look how they live so they dy To that effect saith the prophet Once God spake and I heard these two things from his mouth power belongeth to God and mercie unto thee O Lord for that thou wilt render to every man according to his works The wise man maketh this plain saieng The way of sinners is paved with stones and their end is hel darknes and punishments Finally Saint Paul maketh this general and peremptory conclusion Be not deceived God is not mocked looke what a man soweth and that shal he reape He that soweth in flesh shal reap corruption he that soweth in spirit shal reap life everlasting In which words he doth not only lay down unto us the general rule wherto we must trust but also saith further
if they should ioin with us they fear that therby they should depart from the Church Concerning which First the hardnes of the matter is unfolded Which is done by shewing First how they are deceived which is for that they do not rightly conceive Either what the Church is Sect. 14. Or what it is to depart from it Sec. 15. Then how the error may be amended which is by right understanding What the Church is Sect. 16. What it is to depart frō the same Se. 17. Then the Resolution therof is gathered which is that of departing altogither from the Church there ought to be at al no quaestion among us but only who are the truer members of that Church that we al are of In which point so long as the quaestion is but betwixt us and them the advantage is wholy and only ours Sect. 18. The Treatise tending to Pacification TO persuade or move others to the truth of Religion that being as by yet preiudice deceived cānot persuade themselves to be so short therof as they are hath been and ever must be in al ages so needful an argument as that many do gladly bestow their labor therin Of which as other ages have ever given sufficient testimonie so this of ours doth most plentifully witnes the same being so much more fruitful and abundant therin as it hath pleased God to blesse it with so rare and singular a light of the truth as to our knowlege he never yet bestowed on others Therfore among us also there are and those very many that have taken this argument in hand and have done so wel therin that God is glorified the church is increased and themselves have gotten a reverend aestimation among the people of God therby So commeth it to passe that whatsoever I shal do therin according to the smal talent that God of his goodnes hath bestowed on me may seem to be needlesse and as it were to come out of season when the church is so wel stored alreadie with such persuasion and others long since seem to themselves halfe cloied therwith Neverthelesse seeing that now I was purposed to get foorth this booke of Resolution that goeth before which so treateth of godlines of life that in a maner it maketh no mention of knowledge or faith as also it appeereth that the author himselfe was in some things of a contrarie judgement to us therin I thought the case it selfe to be such as that it behooved me to say somwhat therof as before in the preface I have declared The effect wherof is no more but this first to shew that there is very reason why they should join in profession with us and then to declare in what sort to remoove such things as most do hinder the weaker sort The reason why they ought to join in profession with vs is for that it becommeth and behooveth the church of God in many respects to be at unitie in it selfe and yet the case so standeth in this matter that we are not able in our profession to yeeld unto them but they verie wel may and of dutie ought to accord unto us It becommeth and behooveth the church of God to be at unitie in it selfe for so many good and substantial causes that it needeth no confirmation at al insomuch that it shal not be needful to bestow any labor in the prooving of it The other is not so fully concluded of al and yet notwithstanding we dowt not but we have sufficient ground-work to be persuaded therin as we are The reason why we may not yeeld unto them is for that there can be no other account made of the matter but that the benefit we should get therby would be verie little and the inconvenience that commeth withal marvelous great The benefite that we should get therby seemeth to rest but only in a certain persuasion that we should be in better case than now we are For whether we should be so or not that must needs as yet lie in question betwixt us But this is very tru in deed that if we were of their profession then should we be with them persuaded that our estate were so much the better And our estate would then seem to be bettered both for the certaintie of our salvation in the world to come and in some things that do concern this present life For as touching our salvation we should account our selves more sure of it bicause that then we should imagin our selves to have the mediation and help of angels and saints in heaven and the benefite of our own and other mens merits on earth wheras by the profession that now we are of we so rest in Iesus Christ alone that we seeke for no help by any of those And if Iesus Christ be not only sufficient to work our salvation which themselves do never denie but also sufficient in himselfe not going out of his own person for any part of his sufficiencie but keeping only to his own merits and mediation having no respect at al to the mediation or merits of any others which also I think very few of them wil denie though when they have granted it they are fain somtime to borrow it again to establish the doctrine of those other helps what special advantage is it to us for to have any mo besides when we have inough and inough only in him For although it were not il to mingle any other with him which at this present we wil not urge yet if be but more than needeth it can be no special benefite to us He that hath wel dined alreadie can very little be holpen by more plentie of meat be it never so good and otherwise welcome unto the taste Now that Christ is sufficient even in himselfe without the help of any other if it be not in the scripture so plainly set down and so derived through al antiquitie in the judgement of any but that stil they wil hold it needful to seeke unto others so far as before they were woont to do neither wil we labor at this present to make it plainer The things that do belong to this praesent life wherin it might seem our estate might be bettered are of two special sorts wherof some concern our inward and one other concerneth our outward government Our inward comfort may seem might be increased under that profession two principal wais First that then we need not fear the excommunication or curse of the bishop of Rome under which we are now and long have been then for that they have a more copious representation as they take it of heavenly comforts than we for that in sacraments and ceremonies they far exceed us and have that use of images also wheras we have none at al. First therfore concerning the Popes curse we do not find it now to be of that force that heertofore we thought it to be neither by the word of God neither by experience it selfe And if we
14 That other hinderance that is of more special force with them al generally is that they have a certain persuasion that they can not join with us in our profession but that so they should depart from the catholik church Which thing indeed is of such importance that if it were tru it were not for any that loved his own salvation or the glorie of God to join with us in our religion For there is but one church as also there is but one faith and whosoever they are that depart from either of both they cannot be of sound religion whatsoever it is they do professe Therfore to examin this matter a little first we may do wel to search out what it is that maketh them to think that if they should reform their profession so far foorth as we have done they should then depart from the catholik church and so consequently deprive themselves of aeternal life then how the same opinion of theirs may be amended Concerning the former me think that the principal cause of this their persuasion is for that they do not rightly gather neither what the church it selfe is nor yet what it is to depart from the same And then if the groundwork it selfe be wrong it is no marvel if the building that be set therupon be awrie likewise The former of them is that in the aestimation of the church they take not unto them a right trial to teach them which is the church indeed For the levels that they commonly use are especially two one taken out of the first foundation of it the other the successe that since it hath had to this praesent time wherin we live Out of the foundation of their church they go about to establish the certaintie of it by two conveiances one from Christ unto Peter the other from Peter unto them For first they imagin that Christ made Peter the cheefe of al and his general substitute heer on earth that he should be under him the head of his church and have the feeding of al that are his Out of this they gather that those onlie are the church that acknowledge Peter next under Christ to be their cheefe principal head Then do they conceive that Peter was disposed to leave this primacy with the church of Rome and to those that should be the bishops therof and that for that cause he left other places and came unto Rome and was bishop there five and twentie yeers And therupon they think they may safely gather that whosoever is not under the church of Rome he also is none of the church of God These conveiances do we take to be of very little force and so consequently no matter of substance to assure us of the truth of this matter For first that Peter had any such praerogative or primacie we find it not set down by Christ himselfe or by any of his Apostles which notwithstanding must needs have been done without quaestion if it had been tru being as it was of such importance Then as touching any assigment over from him to the church of Rome and to those that should be the bishops therof neither do we find by undowted authoritie that he ever did it nor if he had at any time done it yet that he had libertie so to do and that God would ratifie his assigment But I mean not to enter into that discourse sufficiently handled by many others neither is it needful when as our adversaries themselves do of late so much mislike that part of their groundwork that none of them al of any account can finde in their harts to build so much as their own credit theron The other which standeth in the successe that their church hath had is indeed of greater force to such a purpose but yet notwithstanding such as being rightly considered yeeldeth no assurance to the matter that we have in hand The successe which the church of Rome hath had resteth in two principal points in continuance and consent of others By continuance I mean that it hath not fallen bak again to Paganism or heathenish vanitie neither yet stept aside to the sect of Mahomet as the Turks and manie others have done but ever continued after a sort in the profession of the faith since the time that by the Apostles it was delivered unto them Which surely is a very special blessing of God an evident work of the holie Ghost and a very good cause why al those that wish wel to the Gospel of Christ should have the ancient church of Rome so much the more in reverence for it So commeth it to passe that they have not onlie had after a sort a continual succession of bishops teachers but also have in some maner praeserved and hitherto maintained both the word and the sacraments that Christ himself did leave unto us The consent also that they have had hath been verie great yet not ever alike but somtime more than at some other So long as it kept the faith undefiled and was earnestly bent to advance the kingdom of Christ and would in no wise break but carefully maintained the unitie of the church so long they had the consent of al that dwelt about them or by any means could have any dealing with them And that not altogither for the antiquitie and dignitie of the citie bicause it had been of great continuance in a florishing estate and was now the imperial seat but also even for the sinceritie of the faith and for divers excellent gifts that God had powred upon that church in plentiful maner But after that the former zeal being abated it began to fal in love with earthly things and to break the peace of the church to advance it selfe then began manie to let down their former good liking of it al the East churches generally and manie of the better sort in the West likewise Nevertheles even then also the greatest part of al Europe and some others else-where besides did cleave unto it partly of themselves for the former dignitie of the place or for that they perceived not how they began to slide away from the sinceritie of their profession but especially bicause of the great power that the church of Rome did after obtain from which they saw not how to withdraw themselves without some praesent displeasure or danger Hence commeth it that they have had their doings allowed and their opinions confirmed not onlie by manie several persons of best account but also by Provincials abroad and by general Councels at home themselves or their frinds in these latter ages ever bearing the sway in them both So that indeed the church of Rome hath had such successe in these parts of the world among us that to our knowledge there hath not been the like for earthlie pomp any where else Yet notwithstanding this also is over weak wherupon to set that building of theirs needs must it have a faster ground else can it never be able to
stand Although therfore that in their own opinion their church hath had a special foundation and although it hath had indeed such successe since as themselves do stil imagin yet notwithstanding when they point us unto the church and undertake to shew us undowted tokens therof then we allow not that they should think to put us over onlie to this and shew us no better tokens than these We do not denie them to be of the church but we allow not the bounds of the church to be so taken in nor these things to stand for sufficient proofe that any such praeeminence belongeth to them 15 The other point that seemeth to yeeld some part of the groundwork of that persuasion is for bicause that they do conceive that to be a departure from the church which is none indeed after that once the truth is tried Concerning which matter it shal be good to consider these two things how this kind of persuasion doth grow and what inconvenience this one point of mistaking doth breed in the end This persuasion groweth most of al by the means of our adversaries then also by some of our selves too Those adversaries of ours by whom it commeth are lightly the most cunning and most learned of them who seeing themselves to have some advantage if they can win us to acknowledge or others to beleeve that we are simplie or in al things departed from them and make another peculiar church of our selves earnestly labor even at the first to obtain that advantage Hence commeth it that both they do so busily urge that point and would have neither us nor others to make at al any quaestion of it and so readily apply to that sense whatsoever they finde in our writings that doth import a division betwixt us Those on our part by whom it commeth are most of al those that are most zealous who being much mooved with the manifest corruption that the adversarie part maintaineth and with their unreasonable thirst of innocent blood in the quarrel of religion are by that occasion carried so far somtime that they do not ever speak and write in so sensed maner but that when they acknowledge that division that indeed is and ought to be betwixt them and us so long as they stand in such sort as they do they may seem to acknowledge that we are altogither divided that we are a distinct visible church from them and they but a synagog in no sense appertaining to the visible church Wheras notwithstanding by the whole course of al our writings it is cleer again that we do not sunder our selves from them nor them from us but only in those points that are in controversie betwixt us and for the rest agree togither and acknowledge likewise that in those we are one But bicause that whensoever we speak of the division that is betwixt us we do not therwithal shew how far we agree therupon it seemeth to them that we can easily be content to be altogither abandoned from them and to have no societie at al with such a people So commeth it to passe that as they upon the advantage disclame in us and bear us in hand that both they and we cannot be the members of any one and the selfesame church as indeed in some sense we cannot and in that sense is by us acknowledged so we likewise seem unto divers to be in that point of the selfesame mind with them and as fully to disclame in them as they do in us and as absolutely to hold that both sorts of us cannot in any sense or construction be members of one and the selfesame bodie especially of that which is ancient and tru and the catholik or apostolik church as notwithstanding we are generally The inconvenience that this mistaking dooth breed in the end is very great and hurtful to the cause of religion but some branches therof there be which are common to both parties and some that are proper to either Common to both are these two the inward hart burning and greefe of mind that is betwixt us one towards another and bitter contentions insuing theron whensoever occasion is offered And touching the former we need go no further than to appeal every one to his own conscience For there shal we finde both that we have an inward greefe one towards another and that we think we may and ought maintain the same in the cause of religion that we have in hand Our contentions are so apparant and known unto al that al Christendome is witnes of them Which also are for the most part so bitterly handled as if in religion we were utterly sundered one from another and had no point of faith at al that were common betwixt us to the increase of variance among our selves and to the great hinderance of many of those that are without and otherwise might be woon to the Christian faith Proper unto our adversaries it is that if it do fal out in the end as I trust it wil anon appeer that there was no such cause in us as deserved so to be abandoned from the church of God then abideth an heavie judgement for them that have been so bold as to set down that we are not of the church of Christ and therwithal for to power forth whatsoever curses they had against us And no marvel if they stand in such danger in the judgements of God when as being so they sin very greevously both against God and against their neighbor Against God for that they fight against his truth and abuse the place of justice that he hath given them against their neighbor for that so they discourage and terrifie many of the weak ones that are among us and among themselves are the only cause that many of the simpler sort that belong unto them are persuaded that we are none of the church and behave themselves accordingly towards us Then also if it should be so as we hope it wil appeer that we have a better title to be of the church than they thēselves have then would their subtiltie and fearcenes return to them again and conclude upon themselves that if we do not belong to the church much lesse do they Proper unto us are two others likewise if we at any time suffer them to make such an absolute division betwixt us For so commeth it to passe first that by consenting so far with them in this error we also must stand chargeable before God for whatsoever il fruits do spring of the same ratably at the least so far as the proportion of our fault requireth Then also we bring our selves to needles trouble for that it is great probabilitie with them that so we make our selves answerable for to finde out a distinct a several church from them from which we descend which hath continued frō the Apostles age to this praesent else that needs we must acknowledge that our church is sprong up of late or at least since theirs
for to belong to the church of Christ as on the other side whosoever they are that have not this faith that those are none of the church of Christ whatsoever thing else they can praetend So that the church of which we speak at this praesent is that universal assemblie or gathering togither of al those whether congregations or several persons in any part of al the world that beleeve in Christ or professe the same that we cal christianitie or the Christian faith Concerning the members it may sufficiently appeer by this that is said alreadie who they are that do appertain to that account whether they be whole congregations or several persons that come in quaestion For whosoever they are that professe according to the pattern aforesaid those must needs be very good members and those that swerve from it whether more or lesse are in like sort to be accounted to be in the like proportion departed from the sinceritie of the better sort So that in any wise we must take heed that in this account we measure not the goodnes of any member either in the secret election of God for that it is unknown unto us or in the framing of the conversation to outward sobrietie or holines of life wherin we may be very soone guiled but only that we now seeke out those that are visible members alone measuring the woorthines of everie member by the profession before set down until that once having found out the truer members of the church we then examin among themselves who they are that more sincerely answer their holie calling 17 Having so found out what it is to be of the church who are the visible members therof now may we with lesse labor espie what it is to depart from the same especially if we take heed of this that we use no other tokens for to teach us when we are wrong than only that same wherby we have lerned when we are right For as a sea mark on the shore or a beakon upon the hil doth by one and the selfesame labor teach them both so the same likewise that before is set down is sufficient to declare unto al that do walk by direction therof who they are that are right who on the other side do wander amis out of the way We have therfore first to resolve our selves that for this matter we wil take our aim therat then to seek out by direction therof who they are that depart from the church That we should so resolve our selves we have as good reason as can be desired for that otherwise we may be deceived but never if we take our aim by this The reason that otherwise we may be deceived is for that al things else wherby others do commonly judge what is the course that they hold are nothing else but either points of lesse importance if they do belong unto this or else are of some other kind either directly contrarie to it or divers from it If it be of the former that is appertaining indeed to sound religion and yet nevertheles not so material or very needful but that christianitie may stand without it then if any man depart from it although that therin he do withdraw himselfe from the truth yet may not that be accounted any departing away from the church so long as he keepeth unto the substance of christianitie As for example the truth is that of al that were born of women Christ only was without sin and yet for our sin that he sustained for which he had to satisfie the justice of God he was hartily touched with the horror of death Nevertheles if any there be that cannot be as yet persuaded but needs he must think it more honorable for the blessed virgin yea for Christ himselfe that tooke flesh of hir to have been without sin therupon for his part do rather think that by special praerogative she also was praeserved frō original corruption or els do but dowt it to be somwhat reprochful to Christ that being as he was the son of God he should be so much afraid of death although that heerin he do indeed depart from the truth in those two points or at least in his weaknes come short therof yet bicause that neither of them is so much of the substance of religion but that christianitie may be acknowledged where nothing else but these or such like are wanting therfore may we not by any aequitie account any such to be out of the church that holding al things else besides only sticketh in some of these So likewise if any should depart from that which hath been for a long time received and yet is either against the truth of religion as the worshipping of images or but more than the scripture teacheth as the altering of the sabboth to another day than was woont to be observed as in the former he were so much the rather of the church of God so in the latter he were not to be condemned as no member therof holding al things else sincerely For though our selves do like the altering of the sabboth new from that which was observed of the Iews unto the day of Christs resurrection yet must we needs grant with al that it was somwhat more than needed and that if it had stood as it did it had not been against the Christian faith which is so much the rather to be noted for that not only divers of the antient fathers in times past have been but we also at this praesent in like sort are a great deal too hastie to condemn in such cases al that do not fully accord in al points with us In these cases therfore or any such like whosoever wil condemn al those to be none of the church that are not fully persuaded as we are therin he might soone condemn many such as might after be found to be the children of God when himself and his fellows should be excluded and besides that in the mean season commit an uncharitable part towards those his brethren and that which might grow to an il example for others to follow The reason that we cannot in any wise be deceived if we cleave to the other hangeth on two principal points the one that there is no other way to the kingdome of God the other that it is the only faith that is common to al that unto this kingdome do appertain That there is no other way than Christ alone it is in it selfe so very cleer that it needeth no further help Out of it likewise must the other very necessarily arise that seeing there is none other way but it alone therfore so many as belong therunto must needs be of the same profession In which respect that which is the substance of this profession by divers of the fathers of old hath bin termed catholik yet is so called to this praesent day For howsoever Christian churches have at al times varied in
in Christ alone for the whole work of our redemption seeking none other to be mediators or to help forth with the attonement betwixt God and us coveting none other doctrines than those that himselfe hath delivered unto us neither yet giving over our obedience to other observations than such as the written word doth teach us But the cheefe thing they charge us withal is for that we receive not more than Christ his Apostles in the written word hath delivered unto us as the supremacie of the church of Rome worshipping of images their miraculous praesence of Christ in the sacrament ordeining our service to the common people in a toong that they do not understand praier to saints and for the dead and many others such like as these Concerning which the truth is that we do not receive them and the reason is bicause they are not catholik but devised or crept in of latter time and not professed in al ages nor of al Christian churches generally In which one point they do unto us a very great and a double injurie both for that they denie us the name of catholiks that nevertheles receive the catholik faith both in the whole and in every point and for that they take that name to themselves who mingle with the catholik faith many inventions of their own devise and sufficiently hold not much of the truth that they do professe But when we do constantly hold al the holy scriptures without exception and al such sums of the Christian faith as have been gathered by the fathers of old and now are authentik in the church among us as that which is called the Apostles creed the Nicene likewise and that other of Athanasius and whatsoever the churches agreed on togither among themselves in the four first general councels and last of al whatsoever at any time since hath been ordeined by the church of Rome or whomsoever else that is not contrarie to the holy scriptures and they on the other side have mingled togither with the catholik faith with the truth and substance of religion which in al ages and in al churches hath been professed many other novelties besides utterly unknown not only to the scriptures but also to the fathers of old yet notwithstanding hold many of these as fast as they do any thing else let any indifferent man be judge whether they or we be better catholiks and then if it please him whether they are meet so resolutely to judge of others that are so far overshot themselves So for this matter we resolve our selves that we are no several church from them nor they from us and therfore that there is no departing at al out of the church for any to depart from them unto us nor from us unto them Al the difference that is betwixt us is concerning the truer members whether they or we may be found more woorthy of that account In which point of controversie we dowt not for to praevail against them and as for the other we allow no such quaestion to stand betwixt us 19 Wheras therfore the case so standeth betwixt us that it were no benefit or advantage to us in any respect to join with them in their profession but mo wais than one great inconvenience and they on the other side by joining with us should reap great benefits have no incōvenience withal wheras also such things as have hitherto hindered many by better advisement may soone be found to be of no such force to stay thē what could there be on behalfe of the common cause more seemly in respect of their own benefit more circūspectly done than so to tender the unitie peace of the church and their own salvation withal as that they would no longer stand out against the truth but lay down their affections now and willingly submit themselves to the kingdome of Christ The magicians of Aegypt being set on by the king willingly did for a certain time what they were able against Moses and Aaron to the discredit both of their persons and of the just cause that they had in hand but afterward being touched somwhat neerer they persisted not then but yeelded themselves and gave glorie to God If any of these have been set on to do as they do it wil not acquit the cost in the end if they have done it of their owne accord it is not like to scape unpunished if they see not unto it betime The Ephramites were of the people of God and yet revolted away from the law though stil they held after a sort the profession therof and having so done they so continued a long time after as a wanton untamed and unrulie heifer notwithstanding al the most earnest warnings that GOD by his prophets did give unto them But yet is it recorded of them that at the length they turned again smiting upon the thigh and acknowledging that they had committed very shameful things If with Ephraim they have so erred and stept aside pittie it were but they should be as readie with him to repent and turn again especially seeing that they have greater provocation now than ever had Ephraim before The Iewes that put their savior to death and utterly renounced whatsoever salvation was offered by him did notwithstanding yeeld from among them very shortly after three thousand persons at once that diligently inquired of the Apostles what they should do and immediately therupon were baptised likewise And it is not to be denied but that many thousands of these also are alreadie come in but yet is it pittie if it might be amended that any one of them al should so far have crucified the Lord again and yet be so long before that he do repent him of it S. Thomas an Apostle himselfe nevertheles dowted very much for a time of the resurrection of Iesus Christ and would in no wise beleeve the others affirming the same but upon very hard conditions and such as agreed not with the nature of his resurrection For needs would he find the badges of mortalitie in his glorified and immortal bodie or else he would in no wise beleeve But when Christ condescended therto and for the time by special dispensation allowed those badges of his mortal nature in his immortal bodie now reteining for the time his wounds he quikly forsooke his unbeleefe and foorthwith acknowledged him to be as he was his Lord God These also beleeve not that the Gospel of Christ is risen again they suppose it is either manifest haeresie or at least but some newfangled doctrine the ancient Christian and catholik faith they can in no wise think that it is The conditions also that they require are as hard as the others for manie of them such as are verie seldom found in the most glorious truth of Christ but commonly haunt the corruption of faith and those beggerly rudiments of the world the doctrines of men But wheras God hath so disposed and ordered this matter
Mat. 10. Mat. 13. Pag. 34. and 46. Of hardnes of hart Two degrees of hardnes of hart Mat. 27. * * It seemed to be of weaknes rather thā of such obduration as was in Pharao or is spoken of heer Exo. 6.7.8 Acts. 26.27 * * In these two also it seemeth rather to have been ignorance than obduration But the example is notably found in the Preests Scribes and Pharisies who ever opposed themselves against the preaching of Christ and at the length put him to death Persecutors A second degree of obduration Iob. 21. Psal. 57. Sap. 4. Zach. 7. The hard harted Iews Acts. 7. Mat. 5. Luc. 11.13 Iere. 5. Iere. 8. Eze. 18. Iob. 21. Esai 28. The description of an hard hart Psal. 75. Esai 48. Lib. 1. de consid ad Eug. c. 2. The explication of S. Barnards words The danger of an hard hart Eccl. 23. Eccl. 3. Li. 1. de consul c. 1. Eze. 36. Two kinds of harts in men with their properties Exo. 4.7.14 Au. 1.18 super Exod. serm 88. de temp Eze. 36. Heb. 6. Heb. 6. Ephes. 4. 1. The. 5. Heb. 3. Psal. 94. 3. Reg. 3. Esai 66. The conclusion of this whole booke Pag. 12. * * As may appeer in my preface to the reader * * Which was for that either time or health or libertie did not permit Phil. 2. The effect of that which hath been said in this booke In the first part In the second part Luc. 15. A notable saieng of S. Ierom. Luc. 15. The principal parts of this Treatise Why we may not ioin with them What is the benefit that we might seem to get by their profession What benefit we should have towards our salvation What benefit we should have in matters concerning this praesent life First of inward comfort Then of outward government What inconvenience might come in therby Inconveniences in matters of religion How it were dangerous in the work of our redemption to be of that profession with them How in the doctrine of Gods providence How in performance of our dutie to God How others might be corrupted by us What burdens heerby are laid on the consciences of men Traditions Auricular confession Poenance Rules of their observants What inconveniences would come in therby as touching our civile estate Abuse of their authoritie against soveraign magistrates Abuse of their authoritie with others At home Abroad Over his frinds Against those that withdraw themselves from his government Trailing them foorth into chargeable dangerous iourneies Greevous exactions Outlandish pastors Vpon what ground they do these things What benefite they should have by our profession The use of scripture We keepe more praecisely to the written word than our adversaries do In the work of our redemption In the doctrine of Gods providence In the worship of God Safer from giving offence to others Freer from those burdens Their confession Their poenance Their observances and forced chastitie What benefit they might have by our profession as touching their civile estate Which they may see in their own experience Then also by divers good reasons First of the goodnes of God Then of the nature of our maner of government For that we are governed by one of our own nation For that we are governed at home in our own countrie What is the inconvenience that they should have by our profession No such variety of helps with us as they have among themselves in matters of religion What inconvenience they should have in their civile estate No one head over al. No such credit to themselves with the common sort That those aforesaid inconveniences are verie little or none at al. No inconvenience to be excluded al other helps No disgrace to the honor of saints to set them by in the work of our redemption The comfort they have in those other helps little or none No great want that we have not one general head How far their credit and profit should be impaired Of iustification by faith only without works no inconvenience at al to hold it The effect of the doctrine it selfe How the place of S. Iames may be answered Of such things as hinder Discredit especially to those that have otherwise professed Discredit to those that have otherwise taught Discredit with some more specially The hard dealing that they suppose is used against them What it is that is used towards them What it is that they used towards us That our translations seem so corrupt unto them as that they cannot think that we have the word of God among us What it is that they lay to our charge therin How little cause they have to find such fault with our translations That these are not so cleer on their parts that for their sakes only we are to be denied to have the word among us Lymbus patrum Christs descending into hel Real praesence Their other sacraments Freedome of wil and merit of works Traditions Their preesthood and sacrifice Purgatorie Worshipping of saints and images Marriage of preests Inhaerent putative iustice only faith Of departing from the church What it is that maketh thē to think that we are departed from the church What they imagin to be the church How they ground upon the successe that they have had That they conceive amisse of us when they imagin that we are departed from the church How this kind of persuasion groweth What inconvenience commeth therby A surer way how to find out who are of the church A way that wil not serve our turn sufficiently The other way that wil plainly shew foorth what the church is How to find out what it is to depart from the church How we may therin be deceived How we may be able soundly to iudge in this matter Catholik Who they are that depart from the church not we but they rather so far as there is any such thing betwixt us No departing from the church in either of us But in sinceritie of religion a manifest departure is found in them Why in them Why not in us The conclusion The example of others What hurt it is if they do it not First in this world Then also in the world to come A praier for them Our weaknes acknowledged A way made unto petition The petition it selfe