of all men he had onely the Bishops his enemies found God lesse favorable to him after he was Bishop then before for his last 16. yeares would come at no Bishops meeting Thus you see Sir what Constantines doings in the Church brought forth either in his own or in his Sons Reigne Now lest it should bee thought that somthing else might ayle this Author thus to hamper the Bishops of those dayes I will bring you the opinion of three the famousest men for wit and learuing that Italy at this day glories of whereby it may be concluded for a receiv'd opinion even among men professing the Romish Faith that Constantine marr'd all in the Church Dante in his 19. Canto of Inferno hath thus as I will render it you in English blank Verse Ah Constantine of how much ill was cause Not thy Conversion but those rich demaines That the first wealthy Pope receiv'd of thee So in his 20. Canto of Paradise hee makes the like complaint and Petrarch seconds him in the same mind in his 108. Sonnet which is wip't out by the Inquisitor in some Editions speaking of the Roman Antichrist as meerely bred up by Constantine Founded in chast and humble Povertie 'Gainst them that rais'd thee dost thou lift thy horn Impudent whoâ—…e where hast thou plac'd thy hope In thy Adulterers or thy ill got wealth Another Constantine comes not in hast Ariosto of Ferrara after both these in time but equall in fame following the scope of his Poem in a difficult knot how to restore Orlando his chiefe Hero to his lost senses brings Astolfe the English Knight up into the moone where S. John as he feignes met him Cant. 34. And to be short at last his guid him brings Into a goodly valley where he sees A mighty masse of things strangely confus'd Things that on earth were lost or were abus'd And amongst these so abused things listen what hee met withall under the Conduct of the Evangelist Then past hee to a flowry Mountaine greene Which once smelt sweet now stinks as 〈◊〉 This was that gift if you the truth will have That Constantine to good Sylvestro gave And this was a truth well knowne in England before this Poet was borne as our Chaucers Plowman shall tell you by and by upon another occasion By all these circumstances laid together I do not see how it can be disputed what good this Emperour Constantine wrought to the Church but rather whether ever any though perhaps not wittingly set open a dore to more mischiefe in Christendome There is just cause therefore that when the Prelates cry out Let the Church be reform'd according to Constantine it should sound to a judicious eare no otherwise then if they should say Make us rich make us lofty make us lawlesse for if any under him were not so thanks to those ancient remains of integrity which were not yet quite worne out and not to his Government Thus finally it appears that those purer Times were no such as they are cry'd up and not to be follow'd without suspicion doubt and danger The last point wherein the Antiquary is to bee dealt with at his owne weapon is to make it manifest that the ancientest and best of the Fathers have disclaim'd all sufficiency in themselves that men should rely on and sent all commers to the Scriptures as all sufficient that this is true will not be unduly gather'd by shewing what esteeme they had of Antiquity themselves and what validity they thought in it to prove Doctrine or Discipline I must of necessitie begin from the second ranke of Fathers because till then Antiquitie could have no Plea Cyprian in his 63. Epistle If any saith he of our Auncestors either ignorantly or out of simplicity hath not observ'd that which the Lord taught us by his example speaking of the Lords Supper his simplicity God may pardon of his mercy but wee cannot be excus'd for following him being instructed by the Lord And have not we the same instructions and will not this holy man with all the whole Consistorie of Saints and Martyrs that liv'd of old rise up and stop our mouthes in judgement when wee shall goe about to Father our Errors and opinions upon their Authority in the 73. Epist. hee adds in vaine doe they oppose custome to us if they be overcome by reason as if custome were greater then Truth or that in spirituall things that were not to be follow'd which is revel'd for the better by the holy Ghost In the 74. neither ought Custome to hinder that Truth should not prevaile for Custome without Truth is but agednesse of Error Next Lactantius he that was prefer'd to have the bringing up of Constantines children in his second Booke of Institutions Chap. 7. 8. disputes against the vaine trust in Antiquity as being the cheifest Argument of the Heathen against the Christians they doe not consider saith he what Religion is but they are confident it is true because the Ancients deliver'd it they count it a trespasse to examine it And in the eighth not because they went before us in time therefore in wisedome which being given alike to all Ages cannot be prepossest by the Ancients wherefore seeing that to seeke the Truth is inbred to all they bereave themselves of wisedome the gift of God who without judgement follow the Ancients and are led by others like bruit beasts St. Austin writes to Fortunatian that he counts it lawfull in the bookes of whomsoever to reject that which hee finds otherwise then true and so hee would have others deale by him He neither accounted as it seems those Fathers that went before nor himselfe nor others of his rank for men of more then ordinary spirit that might equally deceive and be deceiv'd and oftimes setting our servile humors aside yea God so ordering we may find Truth with one man as soon as in a Counsell as Cyprian agrees 71. Epist. Many things saith he are better reveal'd to single persons At 〈◊〉 in the first and best reputed Counsell of all the world there had gon out a Canon to divorce married Priests had not one old man Paphnutius stood up and reason'd against it Now remains it to shew clearly that the Fathers referre all decision of controversie to the Scriptures as all-sufficient to direct to resolve and to determine Ignatius taking his last leave of the Asian Churches as he went to martyrdome exhorted them to adhere close to the written doctrine of the Apostles necessarily written for posterity so farre was he from unwritten traditions as may be read in the 36. c. of Eusebius 3. b. In the 74. Epist. Of Cyprian against Stefan Bish. of Rome imposing upon him a tradition whence quoth he is this tradition is it fetcht from the authority of Christ in the Gospel or of the Apostles in their Epistles for God testifies that thosi things are to be done which are written and then thus what obstinacie what presumption is this to
displeasing to the people then to have in-acted that no Bishop should be chosen without his will so long did this right remain to the people in the midst of other palpable corruptions Now for Episcopall dignity what it was see out of Ignatius who in his Epistle to those of Trallis confesseth that the Presbyters are his fellow Counsellers and fellow benchers And Cyprian in many places as in the 6. 41. 52. Epist. speaking of Presbyters calls them his Compresbyters as if he deem'd himself no other whenas by the same place it appeares he was a Bishop he calls them Brethren but that will be thought his meeknesse yea but the Presbyters and Deacons writing to him think they doe him honour enough when they phrase him no higher then Brother Cyprian and deare Cyprian in the 26. Epist. For their Authority 't is evident not to have bin single but depending on the counsel of the Presbyters as from 〈◊〉 was ere while alledg'd and the same Cyprian acknowledges as much in the 6 Epist. and addes therto that he had determin'd from his entrance into the Office of Bishop to doe nothing without the consent of his people and so in the 31. Epist for it were tedious to course through all his writings which are so full of the like assertions insomuch that ev'n in the womb and center of Apostacy Rome it selfe there yet remains a glimps of this truth for the Pope himselfe as a learned English writer notes well performeth all Eâ—…clesiasticall jurisdiction as in Consistory amongst his Cardinals which were originally but the Parish Priests of Rome Thus then did the Spirit of unity and meeknesse inspire and animate every joynt and sinew of the mysticall body but now the gravest and worthiest Minister atrue Bishop of his fold shall be revil'd and ruffl'd by an insulting and only-Canon-wise Prelate as if he were some slight paltry companion and the people of God redeem'd and wash'd with Christs blood and dignify'd with so many glorious titles of Saints and sons in the Gospel are now no better reputed then impure ethnicks and lay dogs stones Pillars and Crucifixes have now the honour and the almes due to Christs living members the Table of Communion now become a Table of separation stands like an exalted platforme upon the brow of the quire fortifi'd with bulwark â—…and barricado to keep off the profane touch of the Laicks whilst the obscene and surfered Priest scruples not to paw and mammock the sacramentall bread as familiarly as his Tavern Bisket And thus the people vilifi'd and rejected by them give over the earnest study of vertue and godlinesse as a thing of greater purity then they need and the search of divine knowledge as a mystery too high for their capacity's and only for Church-men to meddle with which is that the Prelates desire that when they have brought us back to Popish blindnesse we might commit to their dispose the whole managing of our salvation for they think it was never faire world with them since that time But he that will mould a modern Bishop into a primitive must yeeld him to be elected by the popular voyce undiocest unrevenu'd unlorded and leave him nothing but brotherly equality matchles temperance frequent fasting incessant prayer and preaching continual watchings and labours in his Ministery which what a rich bootie it would be what a plump endowment to the many-benefice-gaping mouth of a Prelate what a relish it would give to his canary-sucking and swan-eating palat let old Bishop Mountain judge for me How little therfore those ancient times make for moderne Bishops hath bin plainly discours'd but let them make for them as much as they will yet why we ought not stand to their arbitrement shall now appeare by a threefold corruption which will be found upon them times were spreadingly infected men of those times fouly tainted writings of those men dangerously adulterated These Positions are to be made good out of those times witnessing of themselves First Ignatius in his early dayes testifies to the Churches of Asia that even then Heresies were sprung up and rife every where as Eusebius relates in his 3. Book 35. chap. after the Greek number And Hegesippus a grave Church writer of prime Antiquity affirms in the same Book of Euseb. c. 32. that while the Apostles were on earth the depravers of doctrine did but lurk but they once gon with open forehead they durst preach down the truth with falsities yea those that are reckon'd for orthodox began to make sad and shamefull rents in the Church about the trivial celebration of Feasts not agreeing when to keep Easter day which controversie grew so hot that Victor the Bishop of Rome Excommunicated all the Churches of Asia for no other cause and was worthily therof reprov'd by Irenaeus For can any sound Theologer think that these great Fathers understood what was Gospel or what was Excommunication doubtlesse that which led the good men into fraud and error was that they attended more to the neer tradition of what they heard the Apostles somtimes did then to what they had left written not considering that many things which they did were by the Apostles themselves profest to be done only for the present and of meer indulgence to some scrupulous converts of the Circumcision but what they writ was of firm decree to all future ages Look but a century lower in the 1. cap. of Eusebius 8. Book What a universal tetter of impurity had invenom'd every part order and degree of the Church to omit the lay herd which will be little regarded those that seem'd to be our Pastors saith he overturning the Law of Gods worship burnt in contentions one towards another and incresing in hatred and bitternes outragiously sought to uphold Lordship and command as it were a tyranny Stay but a little magnanimous Bishops suppresse your aspiring thoughts for there is nothing wanting but Constantine to reigne and then Tyranny her selfe shall give up all her cittadels into your hands and count ye thence forward her trustiest agents Such were these that must be call'd the ancientest and most virgin times between Christ and Constantine Nor was this general contagion in their actions and not in their writings who is ignorant of the foul errors the ridiculous wresting of Scripture the Heresies the vanities thick sown through the volums of Justin Marâ—…yr Clemens Origen 〈◊〉 and others of eldest time Who would think him fit to write an Apology for Christian Faith to the Roman Senat that would tell them how of the Angels which he must needs mean those in Gen. call'd the Sons of God mixing with Women were begotten the Devills as good Justin Martyr in his Apology told them But more indignation would it move to any Christian that shall read Tertullian terming S. Paul a novice and raw in grace for reproving S. Peter at Antioch worthy to be blam'd if we beleeve the Epistle to the Galatians perhaps from this hint the blasphemous
preferre humane Tradition before divine ordinance And in the same Epist. If we shall return to the head and beginning of divine tradition which we all know he means the Bible humane error ceases and the reason of heavenly misteries unfolded whatsoever was obscure becomes leare And in the 14. Distinct of the same Epist directly against our modern fantasies of a still visible Church he teaches that succession of truth may fail to renew which we must have 〈◊〉 to the fonntaines using this excellent similitude if a Channel or Conduit pipe which brought in water plentifully before suddenly fail doe we not goe to the fountaine to know the cause whether the Spring affords no more or whether the vein be stopt or turn'd aside in the midcourse thus ought we to doe keeping Gods precepts that if in ought the truth shall be chang'd we may repaire to the Gospel and to the Apostles that thence may arise the reason of our doings from whence our order and beginning arose In the 75. he inveighs bitterly against Pope Stefanus for that he could boast his Succession from Peter and yet foist in Traditions that were not Apostolicall And in his Book of the unity of the Church he compares those that neglecting Gods Word follow the doctrines of men to Corch Dathan and Abiram The very first page of 〈◊〉 against the Gentiles averres the Scriptutes to be sufficient of themselves for the declaration of Truth and that if his friend Macarius read other Religious writers it was but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} come un virtuoso as the Italians say as a lover of elegance and in his 2d Tome the 39. pag after he hath rekon'd up the Canonicall Books In these only saith he is the doctrine of godlinesse 〈◊〉 let us man 〈◊〉 to these or take from these and in his 〈◊〉 having again set down all the Writers of the old new Testament these saith he be the anchors and props of our Faith besides these millions of other Books have bin written by great and wise men according to rule and agreement with these of which I will not now speak as being of infinite number and meer dependance on the canonical Books Basil in his 2d Tome writing of true Faith tells his auditors he is bound to teach them that which he hath learn't out of the Bible and in the same Treatise he saith That seeing the Commandments of the Lord are faithfull and sure for ever it is a plain falling from the Faith and a high pride either to make void any thing therin or â—…o introduce any thing not there to be found and he gives the reason for Christ saith My Sheep heare my voyce they will not follow another but fly from him because they know not his voyce But not to be endlesse in quotations it may chance to be objected that there be many opinions in the Fathers which have no ground in Scripture so much the lesse may I say should we follow them for their own words shall condemn them and acquit us that lean not on them otherwise these their words shall acquit them and condemn us But it will be reply'd the Scriptures are difficult to be understood and therfore require the explanation of the Fathers 't is true there be some Books and especially some places in those Books that remain clouded yet ever that which is most necessary to be known is most easie and that which is most difficult so farre expounds it selfe ever as to tell us how little it imports our saving knowledge Hence to inferre a generall obscurity over all the text is a meer suggestion of the Devil to disswade men from reading it and casts an aspersion of dishonour both upon the mercy truth and wisdome of God We count it no gentlenesse or fair dealing in a man of Power amongst us to require strict and punctual obedience and yet give out all his commands ambiguous and obscure we should think he had a plot upon us certainly such commands were no commands but â—…nares The very essence of Truth is plainnesse and brightnes the darknes and crookednesse is our own The wisdome of God created understanding fit and proportionable to Truth the object and end of it as the eye to the thing visible If our understanding have a film of ignorance over it or be blear with gazing on other false glisterings what is that to Truth If we will but purge with sovrain eyesalve that intellectual ray which God hath planted in us then we would beleeve the Scriptures protesting their own plainnes and perspicuity calling to them to be instructed not only the wise and learned but the simple the poor the babes foretelling an extraordinary effusion of Gods Spirit upon every age and sexe attributing to all men and requiring from them the ability of searching trying examining all things and by the Spirit discerning that which is good and as the Scriptures themselvs pronounce their own plainnes so doe the Fathers testifie of them I will not run into a paroxysm of citations again in this point only instance Athanasius in his fore-mention'd first page the knowledge of Truth saith he wants no humane lore as being evident in it selfe and by the preaching of Christ now opens brighter then the Sun If these Doctors who had scarse half the light that we enjoy who all except 2 or 3 were ignorant of the Hebrew tongue and many of the Greek blundring upon the dangerous and suspectfull translations of the Apostat Aquila the Heretical Theodotion the Judaiz'd Symmachus the erroneous Origen if these could yet find the Bible so easie why should we doubt that have all the helps of Learning and faithfull industry that man in this life can look for and the assistance of God as neer now to us as ever But let the Scriptures be hard are they more hard more crabbed more abstruse then the Fathers He that cannot understand the sober plain and unaffected stile of the Scriptures will be ten times more puzzl'd with the knotty Africanisms the pamper'd metafors the intricat and involv'd sentences of the Fathers besides the fantastick and declamatory flashes the crosse-jingling periods which cannot but disturb and come thwart a setl'd devotion worse then the din of bells and rattles Now Sir for the love of holy Reformation what can be said more against these importunat clients of Antiquity then she her selfe their patronesse hath said Whether think ye would she approve still to dote upon immeasurable innumerable and therfore unnecessary and unmercifull volumes choosing rather to erre with the specious name of the Fathers or to take a â—…ound Truth at the hand of a plain upright man that all his dayes hath bin diligently reading the holy Scriptures and therto imploring Gods grace while the admireâ—…s of Antiquity have bin beating their brains about their Ambones their Diptychs and Meniaia's Now he that cannot tell of Stations and Indictions nor has wasted his pretious howrs in the endles