A Trial of the Romish Clergys Title to the Church, Text and commentary · Quoted chapter 17
A. D.
CHAP. XVII. The Concluſion of the whole diſcourſe.
A. W.
The concluſion of your whole diſcourſe (as your ſelfe expound it in your preface) is this, that the faith which the authoritie of the Romane Church commendeth to vsus, ought without doubt to be holden for the true faith. But this Chapter is ſuch, as that you might rather terme it a recapitulation, then a concluſion of your diſcourſe. For the greateſt part of it by farre, is ſpent in a needleſſe repetition of that, which was before deliuered, and that which ſhould be indeed your concluſion, is ſcarce ſignified in it.
A. D. §. 1.
Now to make an end, conſidering all this which I hauehave ſaid and prooued, to wit, that there is but one, infallible, entire faith, the which is neceſſarie to ſaluation, to all ſorts of men: the which faith euerie one muſt learne by ſome knowne, infallible, and vniuerſall rule, accommodate to the capacitie of euerie one: the which rule cannot be any other but the doctrine and teaching of the true Church: the which Church is alwaies to continue viſible vntill the worlds end, and is to be knowne by theſe foure markes, Vna, Sancta, Catholica, Apoſtolica, One, Holy, Catholicke, Apoſtolicke: the which markes agree onelyonly to the Romane Church, (that is to ſay, to that companie, which doth communicate, and agree in profeſſion of faith, with the Church of Rome:) whereupon followeth, that this Church or companie is the onelyonly true Church, of which euerie one muſt learne that faith which is neceſſarie to ſaluation. Conſidering (I ſay) all this, I would demaund of the Protestants, how they can perſwade themſelues, to hauehave that faith, which is neceſſarie to ſaluation, ſith they will not admit the authoritie and doctrine of the Church, of which onelyonly they ought to learne this faith? Or how they can (as ſome of them do) challenge to themſelues the title of the true Church, ſith their companie hath neuer one of the foure markes, which by common conſent of all, muſt nedes be acknowledged for the true markes of the Church? How can their congregation be the true Church, which neither is One, becauſe it hath no meanes to keepe vnitie? nor Holy, becauſe neither was there euer any man of it, which by miracle or any other euident teſtimony, can be prooued to hauehave bene truly holy: neither is their doctrine ſuch as thoſe that moſt purely obſerue it, do without faile, thereby become holy: nor Catholicke, becauſe it teacheth not all truths, that hauehave bene held by the vniuerſall Church in former times, but denieth many of them; neither is it ſpred ouer all the Chriſtian world, but being diuided into diuers ſectes, euerie particular ſect is contained in ſome corner of the world. Neither hath it bene in all times euer ſince Chriſt, but ſprong vp of late, the firſt founder being Martin Luther an Apoſtata, a man after his Apoſtaſie from his profeſſed See Prateolus verbo Lutherani.religious order, knowne both by his writings, words, deeds, and manner of death, to hauehave bene a notable ill liuer. Nor Apoſtolicke, becauſe the preachers thereof cannot deriue their Pedegree, lineally, without interruption, from any Apoſtle, but are forced to beginne their line, if they will hauehave any, from Luther, Caluin, or ſome latter. How can they then brag that they hauehave the true, holy, Catholicke, and Apoſtolicke faith; ſith this is not found in any companie, that differeth in doctrine, from the onelyonly true, holy, Catholicke, and Apoſtolicke Church? For if it be true (which Saint Auſtin ſaith) that in ventre Eccleſiae veritas manet, the truth remaineth in the bellie In Pſal. 53.of the Church: it is impoſſible that thoſe who are diſioyned by difference of beleefe from that companie, which is knowne to be the true Church, ſhould hauehave the true faith. For true faith (as before hath bene prooued) is but one; wherefore he that differeth in beleefe from them which hauehave the true faith, either he muſt hauehave a falſe faith, or no faith at all. Againe, one cannot hauehave true faith, vnleſſe he firſt heare it, according to the ordinarie rule of Saint Paule, ſaying, Fides ex auditu, faith commeth of hearing: but how can one Rom. 10.heare true doctrine of faith ſine praedicante, without one to preach truly vntounto him? And how ſhould one preach truly, at leaſt in all points, niſi mittatur, vnleſſe he be ſent, and conſequently aſſiſted by the ſpirit of God? Now, how ſhould we know that Luther or Caluin, or any other that will leap out of the Church, & leaue that company wherin is vndoubted ſucceſſion, and by ſucceſſion lawfull miſſion, or ſending from God; how ſhould we (I ſay) know that theſe men teaching a new, and contrarie doctrine, were indeed ſent of God? Nay certainly we may be moſt ſure, that they were not ſent of God. For ſith Almightie God hath, by his Sonne, planted a Church vponupon earth, which Church he would hauehave alwaies continue vntill the worlds end, and hath placed in it a viſible ſucceſſion of lawfull ordinarie Paſtours, whom he will, with the aſſiſtance of himſelfe, and his holy Spirit ſo guide, that they ſhall neuer vniuerſally faile, to teach the true faith, and to preſerue the people from errours; we are not now to expect any to be ſent from God, to inſtruct the people, but ſuch onelyonly as come in this ordinarie manner by lawfull ſucceſſion, order, and calling, according as S. Paule ſaith: Nec quiſquam ſumit ſibi honorem, ſed qui vocatur à Deo, tanquam Aaron. Neither doth any Heb. cap. 5.man take to himſelfe the honour, but he that is called of God, as Aaron was: to wit, viſibly, and with peculiar conſecration, as we reade in Leuiticus. cap. 8. To which accordeth that which we reade 2. Paralip. 26. where Azarias ſaid to king Ozias: Non eſt tui officij, Ozia, vt adoleas incenſum Domino, ſed Sacerdotum, hoc 2. Paral. ca. 26eſt filiorum Aaron, qui conſecrati ſunt ad huiuſmodi miniſterium: egredere de ſanctuario, &c. It is not thy office, O Ozias, to offer incenſe to our Lord, but it is the office of Prieſts, to wit, of the ſonnes of Aaron, who are conſecrated to this function or miniſterie: go out of the Sanctuarie. Which bidding when Ozias contemned and would not obey, he was preſently ſtricken with a leproſie, and then being terrified, feeling the puniſhment inflicted by our Lord, he haſtened away, as in the ſame place is declared. By which places we may learne that it doth not belong to any one to do prieſtly functions, (as to offer incenſe or ſacrifice to God, or take vponupon them the authoritie to preach and inſtruct the people) but onelyonly to Prieſts called viſibly, and conſecrated for this peculiar purpoſe, as Aaron and his children were. For though the prieſthood of the Paſtors of the new law be not Aaronicall; yet it agreeth with the Prieſthood of Aaron, (according to S. Paul his ſaying in the foreſaid place) in this, that thoſe that come to it, muſt not take the honor of themſelues, but muſt be called vntounto it of God, as Aaron was, to wit, viſibly, and by peculiar conſecration. In which ordinarie maner whoſoeuer cometh, he may be truly called Paſtor ouium, a Paſtor of Chriſts flocke: becauſe Ioh. 10. Ibidem.intrat per oſtium, he entereth in by the doore, to wit, by Christ himſelfe, who firſt viſibly called, conſecrated, and ſent immediately the Apostles: and the Apostles by authoritie receiued 2. Tim. 4.from him, did viſiblie by impoſition of hands, call, conſecrate, and ſend others: and thoſe in like manner, others from time to time, without interruption, vntill theſe preſent men, who now are Prieſts of the Catholicke Romane Church. Theſe therefore enter in by Chriſt, who is the doore, and therefore theſe be true Paſtours: and whoſoeuer entereth not thus in at the doore, but commeth in another way, our Sauiour telleth vsus, how we ſhould account Ioh. 10.of him, when he ſaith. Qui non intrat per oſtium in ouile ouium, ſed aſcendit aliunde, ille fur eſt & latro. He that entreth not in by the doore, into the ſheepfold, but aſcendeth by ſome other way, he is a theefe and a robber; who commeth not to feed the ſheepe, but to ſteale, kill, and deſtroy them. So that we hauehave not (I ſay) to expect any to be ſent of God to feed vsus, with the food of true doctrine of faith, but ſuch onelyonly, as come in this ordinarie manner; (as it is certaine that Luther and Caluin, when they left their former profeſſion, and tooke vponupon them to preach this new faith, did not come viſibly, called, conſecreated and ſent, for this purpoſe, by any lawful authority, according to the ordinary manner:) or if it ſhould pleaſe God to ſend any one in extraordinary manner, it appertaineth to his prouidence, to furniſh him with the gift of miracles, as he did his Sonne our Sauiour Chriſt; or with a miraculous conceptiō, & with ſtrange and extraordinary ſanctity of life, as was ſeene in S. Iohn Baptiſt: or finally with ſome euident token, that it may be plainly knowne, that he is aſſuredly ſent of God. Otherwiſe the people ſhould not be bound to beleeue him, but might without ſinne, reiect his doctrine: according as our Sauiour ſaid of himſelfe, Si non facio opera patris mei, nolite Iohn. 10.credere mihi. If I do not the works of my Father, do not beleeue me. And againe, Si opera non ſeciſſem in eis, quae nemo alius fecit, Iohn. 15.peccatum non haberent. If I had not done works among them, that no other hath done, they ſhould not hauehave ſinned, to wit, in not beleeuing. Nay, the people ſhould now, (an ordinary courſe being, by our Sauiour ſet downe, to continue till the worlds end, as before hath bene prooued) the people (I ſay) ſhould now ſinne, in beleeuing any one, that ſhall come, and tell them that he is extraordinarily ſent of God, if he teach contrarie to that doctrine, which by ordinarie Doctors and Paſtors of the Catholicke Church is vniuerſally taught. For although it ſhould happen, that the liues of theſe Paſtors ſhould not be ſo commendable, or be ſometimes euidently bad: yet their doctrine muſt alwaies be regarded and obſerued, according to that ſaying of our Sauiour, Super Cathedram Moyſiſederunt Scribae & Mat. 23.Phariſaei: omnia ergo quae cunque dixerint vobis, ſeruate & facite: ſecundū verò opera eorum nolite facere. Ʋpon the chaire of Moſes the Scribes and Phariſees hauehave ſitten: all things therefore whatſoeuer they ſay to you, obſerue ye and do; but according to their workes do ye not. By which ſaying we are aſſured that notwithſtanding the Paſtors of the Catholicke Church ſhould at any time in their liues be like Scribes and Phariſies: yet we may alwaies ſafely, yea we muſt neceſſarily follow their doctrine, and muſt not in any wiſe admit any that ſhall offer to teach vsus a contrarie doctrine, according as we are willed by Saint Paule, who ſaith: Si quis vobis euangeliz auerit Gal. 1.praeter id quod accepiſtis, anathema ſit. If any ſhall euangelize or preach vntounto you, beſide (or contrarie to) that which you hauehave alreadie receiued, be he anathema. So that ſith the people did once receiue from the ordinarie Paſtors that doctrine, which hath deſcended from hand to hand, from Chriſt and his Apoſtles themſelues, (according to that of Saint Auſtin: Quod inuenerunt in Eccleſia, tenuerunt: quod didicerunt, docuerunt: quod à patribus 2 Contra Iulia.acceperunt, hoc filijs tradiderunt: That which they found in the Church, they held: that which they learned, they taught: that which they receiued from their fathers, that they deliuered to their children) whoſoeuer he be, that ſhall euangelize any thing oppoſite to this receiued doctrine, whether he ſeeme to be an Apoſtle, or an Angell: and much more if he be another, to wit one of theſe new maſters, who faile very much (to ſay no more) from Apoſtolicall perfection, and Angelicall puritie of life, according to Saint Paule, anathema ſit, be he anathema. Yea ſuch a one that doth not onelyonly not bring this Catholicke or generally receiued doctrine, but bringeth in a new and contrary doctrine, we ſhould not (according to Saint Iohn) ſalute him (vnleſſe vponupon ſome Epiſt. 1.need or ſome good reſpect) or ſay Aue vntounto him: and much leſſe ſhould we giuegive credit to his words, or vſe him as a rule of our faith, or preferre his teaching before the teaching of the Catholicke Church.
And ſurely me thinkes, though there were none of theſe euident proofes, which I hauehave brought out of Scripture: yet euen reaſon it ſelfe would teach, that we ought to giuegive more credit to the vniuerſall companie of Catholickes, which hauehave bene at all times, and are now ſpred ouer all the Chriſtian world, then to any particular priuate man, or ſome few his fellowes and followers. It is a prouerbe common amongeſt all men: Vox populi, vox Dei, The voice of the people or whole multitude, is the voice of God; that which all men ſay, muſt needs be. And on the contrarie part, to that particular man or his priuate company, which will oppoſe themſelues againſt this generall voice of all, (like Iſmael, of whom it is written, Manus eius contra omnes, & manus omnium contra cum, his hands are againſt all men, and the hands of all are againſt him) it may well be obiected that which Luther (who was the firſt in this our age which did ſo) cōfeſſeth was obiected to himſelf by his owne conſcience, or rather principally by the mercy and grace of the Almightie God, ſeeking to reclaime him from his errour, while there was any hope. Num tu ſolùm ſapis: Art thou onelyonly In Praef. Lib. de abrog. Miſsae, priuatae ad fratres. Aug. Ordin. in caenob. VVittenberg.wiſe? Luthers words be theſe. Quoties mihi palpitauit tremulum cor, & reprehendens obiecit fortiſſimum illud argumentum, Tu ſolus ſapis? Totne errant vniuerſi? Tanta ſecula ignorauerunt? Quid ſi tu erres, & tot tecum in errorem trahas damnandos aeternaliter? How often did my trembling heart pant, and reprehending me, did obiect to me that moſt ſtrong and forcible argument: Art thou alone wiſe? hauehave there ſo many vniuerſally erred? hauehave ſo many ages bene blinde and liued in ignorance? What rather if thou thy ſelfe erre, and draweſt ſo many after thee into errour, who (therefore) ſhall be damned eternally? This did Almightie God obiect to Luther, the which might doubtleſſe hauehave done him good, but that he (preſuming vponupon his owne vnderſtanding of Scripture, and preferring his owne iudgement before the iudgement of the Church) hardened his heart againſt ſuch heauenly inspirations, which he tearmed Papiſticall arguments. And this ſame may well be obiected to any priuate man, or any few, who leauing the Kings broad ſtreet, or beaten hye way of the Catholicke Church, will ſeeke out a by-path, as being in their conceit, a better, eaſier, & more direct way to heauen. To them (I ſay) wel may be ſaid, Are you only wiſe? are all the reſt in former ages fooles? hauehave you onelyonly after ſo many hundred yeares after Chriſt found out the true faith, and the right way to heauen? hauehave all the reſt liued in blindneſſe, darkneſſe, and errour? conſequently, are you onelyonly they that pleaſe God, and ſhall be ſaued? (for, as I hauehave prooued before, without true and entire faith none can be ſaued) and were then all the reſt, ſo many millions, your owne forefathers and ancestors, (many of which were most innocent men and vertuous liuers, and ſome of which ſhed their bloud for Chriſts ſake) were (I ſay) all theſe hated of God? did all theſe periſh? were they all damned? ſhall all theſe endure vnſpeakable paines in hell for euer? O impious, cruell, and incredible aſſertion! Nay ſurely, I am rather to thinke, that you are vnwiſe, who pretending to trauell toward the happie kingdome of heauen, and to go to that glorious citie the heauenly Ieruſalem, wil leaue the beaten ſtreet, in which all thoſe hauehave walked that euer heretofore went thither: who by miracles ſometimes, as it were by letters ſent from thence, hauehave giuen teſtimonie to vsus that remaine behind, that they are ſafely arriued there. You (I ſay) are vnwiſe that will leaue this way, and will aduenture the liues not onelyonly of your bodies, but of your ſoules, in a path found out of late by your ſelues, neuer tracked before: in which whoſoeuer hauehave yet gone, God knowes what is become of them, ſith we neuer had letter of miracle, or any other euident token, or euer heard any word from them, to aſſure vsus that they ſafely paſſed that way: me thinks, I may account you moſt vnwiſe men, that will aduenture ſuch a precious iewell as your ſoule is, to be tranſported by ſuch an vncertaine and dangerous way. I muſt needs thinke, that ſith there is but one right way, and that the way of the Catholicke Church is a ſure and approued ſafe way, you are very vnaduiſed, who with the aduenture of the irreparable loſſe of your deareſt and peerleſſe treaſure your ſoule, will leaue this ſafe and ſecure way, to ſeeke out a new vncertaine and perillous way. I muſt needs think, ſith the Catholick Romane Church is (as I hauehave proued) the light of the world, the rule of faith, the pillar & ſure ground of truth: that you leauing it, leaue the light, and therefore walke in darkneſſe; forſaking it, forſake the direct path of true faith, and therefore are miſled in the miſt of incredulitie, into the wilderneſſe of miſbeleefe: and finally that you hauing thus loſt the ſure ground of truth, do fall into the miry ditch of many abſurdities, and muſt needs be drowned in the pit of innumerable errors; and erring thus from the way, the veritie and the life, which is Chriſt Ieſus reſiding, according to his promiſe in the Catholicke Church, muſt needs (vnleſſe you wil, which I hartily wiſh, returne to the vnitie of the ſame Church) incur your owne perdition, death and damnation of body and ſoule: from which ſweet Ieſus deliuer you, and vsus all, to the honor and perpetuall praiſe of his holy name. Amen.
A. W.
To theſe idle queſtions of yours, I anſwer firſt in generall, that we may with reaſon enough perſwade our ſelues that we hauehave the true faith and true Churches; becauſe we ſee, that the very quinteſſence of Bellarmines ſophiſtry diſtilled againe in your limbeck, is of no force to purge out or alter ſuch perſwaſion. This appeares in the particulars viewed and examined. To which I anſwer ſeuerally in a word: The doctrine of the true Church we gladly admit and receiue, yet not vponupon the authoritie thereof, but becauſe it is agreeable to the Scriptures. If you ask vsus then, why we are perſwaded that we hauehave true faith; we returne you anſwer, that we are therefore ſo perſwaded, becauſe we finde that which we beleeue auowed in Scripture, and confirmed in our hearts by the witneſſe of the holy Ghoſt. Hereupon we conclude (as well we may) that we are members of the true Church, & our congregations true Chriſtiā churches. For wheras you charge ſome of vsus, but craftily forbeare to name them, with chalenging to our ſelues the title of the true Church; See my anſwer to 12. art part. 1. art. 5.it is a ſlaunder of yours, and no challenge of ours; ſaue only thus far, that we affirme there is no true Church, which agreeth not with vsus in the fundamentall points of the Goſpell. But we are far frō appropriating the Church to our congregations, as if all true Churches depended vponupon vsus, according to that you teach of your Romiſh ſynagogue. And whereas you condemne vsus for no true Churches, becauſe we want the markes of true Churches: we ſay that you take thoſe for markes, which are not ſo, as you vnderſtand them; and farther, that eueryevery one of them rightly conceiued, is to be found in our ſeuerall congregations.
It is one, becauſe it holdeth that one meanes of ſaluation preached by the Apoſtles, euen faith in Ieſus Chriſt, without mingling of any workes therewith of the ceremoniall or moral law, before or after grace, to deſerue iuſtification of congruitie, or euerlaſting life of condignitie. The contrary errors held by your ſynagogue, make and proue it to be no true Church. But how fooliſh is the reaſon you bring againſt vsus? The Proteſtants Church is not one, becauſe it hath no meanes to keepe vnitie. It hath meanes ſufficient, viz. the truth of the Scriptures, and teaching of the ſpirit of God. Put caſe it wanted meanes to continue vnitie; would it follow thereupon, that it is not One? Surely no more, then that a man is not aliue, becauſe he hath not means to keepe himſelfe aliue.
Our Church hath had, and by the bleſſing of God hath many holy men and women, whoſe workes hauehave giuen, and dayly do giuegive cleare teſtimonies of their inward graces. Indeed we want vnholy legendaries, to deuiſe and publiſh monſtrous lies for miracles, by which you hauehave gotten the aduantage of vsus, in the conceits of them, to whom God hath ſent ſtrong deluſions, that they might beleeue lies. But wiſedome is iuſtified of her children, though you proud Phariſes deſpiſe her.
Our doctrine teacheth nothing but holineſſe: that we were Epheſ. 1. 4. Luk. 1. 74. 75. 1. Cor. 6. 11. Rom. 6. 3. 4.choſen to be holy: that we are freed from our ſinnes, to the end we might ſinne no more: that we are waſhed, iuſtified and ſanctified by the bloud of Chriſt; buried with him in baptiſme, that we might die to ſinne; raiſed from ſinne to righteouſneſſe, by the power of his reſurrection: that holines of life is a part of our glorie, without which no man ſhall euer ſee God: that he which ſaith he is iuſtified, and ſhewes himſelfe to be vnſanctified, deceiues his owne ſoule, and is in the ſtate of damnation: OnelyOnly we neither giuegive the glorie of our ſaluation to our ſelues, as if by the power of our freewill, without ſpeciall inclination thereof by the holy Ghoſt, we had receiued faith, which other men hauehave refuſed: though they might hauehave embraced it as well as we, for ought God did for or to vsus, more then for or to them; nor looke to merit heauen by the worthineſſe of our workes, as if it were the wages of ſeruants, and not the inheritance of children.
The vniuerſal Church (as you ſpeake of it) is a meere name, without any thing anſwerable to it in nature. That which was generally held (while the Churches of Chriſt were not ſubiect to Antichriſt) concerning the ſubſtance of Religion, by which true and falſe Churches are to be iudged, we gladly and conſtantly maintaine. The errors which ſome men defended, and corrupted the Churches withall, we refute and reiect. But it is no marke of the true Church, to hold all that hath bene generally maintained in true Churches; but the dutie of it to acknowledge for true, whatſoeuer was taught by the Apoſtles, and is recorded in Scripture.
How far our Church is ſpread, it paſſeth your skill truly to affirme: and we may with good reaſon perſwade our ſelues, that it is in all places, where the Goſpell is preached, and the Scriptures knowne; becauſe dayly experience ſheweth, that it hath ſome members in thoſe countries where your bloudie and tyrannous butchery of Inquiſition doth moſt rule, and vnderunder the noſe of your grand Antichriſt, in the citie of Rome. But it is enough to make it Catholicke, that it acknowledgeth it ſelfe to be common both to Iew and Gentile, not tied to any country, people or perſon whatſoeuer, as yours is to the Pope and Rome.
We are not aſhamed of Martin Luther, whom it pleaſed God to vſe admirably, if not miraculouſly, to rake from vnderunder the aſhes the light of the Goſpell, couered and choked with your errors and ſuperſtitions. Not as if it had bin al that while out of the world, but as g12. art. part. 1. art. 1.one of your owne fellowes ſpeakes of it, as being in the eclipſe, ouerſhadowed and darkned with the thicke miſt of your Popiſh decrees, decretals, and ſchoolmens trickes, and other ſuch leud trumpery. Our Church, that is the true Church of Chriſt was all that time in the world, but not to be ſeene of eueryevery man: though from time to time there were ſtill found ſome who durſt maintaine the truth of Chriſt againſt your Antichriſtian hereſies. Luthers writings, words, deeds, and manner of death, were ſuch as might manifeſt to all men both his true zeale of the glory of God, and Gods eſpeciall fauour to him, whatſoeuer ſuch lying ſycophants as Prateolus faine.
If we would ſtand vponupon Apoſtolickneſſe in ſucceſſion, what hauehave you, that we want; ſaue onelyonly that you continue in ſucceſſion of error, longer then we do? But it is an idle plea, to auouch perſonall ſucceeding, where there is manifeſt contrarietie in doctrine: by which, as we heard out of hTertul. de praeſc. cap. 32.Tertullian, howſoeuer you brag of Apoſtolickneſſe, you may be proued not to be Apoſtolicall.
We differ not in doctrine, touching the fundamentall points of Religion, from any true, holy, Catholicke, and Apoſtolicke Church: neither doth your ſynagogue agree with any ſuch. Therfore wheras you demand, how we can brag that we hauehave true faith, which is not to be found out of the true Church; we anſwer you, as oft we hauehave done, that we are ſure the faith we hold is true, becauſe it is agreeable to the Scriptures, and being ſo, we cannot be out of the true Church, as long as we are in the true faith.
True faith cannot be had by any light or diſcourſe of nature, but onelyonly by reuelation from God. For i1. Cor. 2. 9.neither eye hath ſeene, nor eare hath heard, nor the heart of man can imagine, what the meanes are, whereby God decreed in himſelfe to ſaue thoſe whom he hath choſen to glory. Now it was not the purpoſe of God in theſe latter times, as in the firſt before the law, to reueale his will immediatly from heauen; but he ſent his Son in the nature of man, and that Sonne his Apoſtles, to giuegive knowledge of thoſe means of ſaluation; both by preaching for that preſent age wherein they liued, and alſo by writing, for that age, and all that were to ſucceed till the end of the world. This is all that the Apoſtle teacheth kRom. 10. 16.in the place alledged by you. Yet we denie not, that the principall ordinary means to bring men to faith, is the miniſtery of man, by word of mouth expounding the word & wil of God according to the Scriptures. Firſt then, all men to whom the Scriptures are vouchſafed, hauehave meanes of hearing. For in them they may, if they will, heare men appointed by God, ſpeake to their inſtruction and ſaluation. Secondly, the ſame God hath ordained, that beſides the former teaching, there ſhould be certaine men ſet apart and deputed for the miniſtery, whoſe dutie it is to preach in their ſeuerall charges the word of truth. This ſetting apart & deputing, is that ſending which is now required; and is to be performed by ſuch as are, & ſhall be authorized to that purpoſe. Thirdly for our particular caſe, we are to vnderſtand that Luther and theſe other worthies, by whoſe miniſtery it pleaſed God to reuiue the knowledge of the Goſpell decayed, were authorized to preach by your congregation, which was at that time in apparence the true Church of God. Therefore were they ſent, if your church hauehave any ſending: and according to their calling, they labored in opening the truth of God, as it is reuealed in the Scriptures. Thus by the gracious merciemercy of God, it came to paſſe, that they teaching the word of truth, found diuers, both men and women, whoſe hearts the Lord by his ſpirit opened, ſo that they embraced the louelove of the truth deliuered by them, and accepted them for their paſtors, and ſubmitted themſelues to become their flockes. By this meanes they had both a generall authoritie to preach, from that companie, which (by profeſſion) was the Church, and alſo a particular charge of thoſe who were now become indeed (in regard of their profeſſed faith) a true Church of God. We hauehave then in our Churches, for the late reforming of them, firſt, your calling, ſuch as it was, and ſecondly the approbation of true Chriſtians, of which true Churches conſiſt. Therefore by your owne rule, ſince we hauehave ſome amongſt vsus that are ſent, we may alſo hauehave faith and true faith, though we abhor your Antichriſtian hereſies.
To what purpoſe is this idle diſcourſe, but to ſhew your owne errors? We neither looke for, nor allow any opinion of extraordinary ſending from God, becauſe we hauehave no warrant for any ſuch in the Scriptures. But wee ſay, the reſtorers of the Goſpell, in this laſt age, had ordinary allowance of that Church which bare the ſhew of the true Church, and profeſſed the beleeuing of the Goſpell, which is the foundation of the Church.
But you require peculiar conſecration, becauſe it pleaſed God to appoint ſuch a courſe for the Prieſthood of the Law. Do you not know, that the conſecrating and annointing of Aaron, was a part of the ceremoniall law, ſignifying the annointing of the ſpirit, which our Sauiour was to receiue: to whom, according to thoſe ſhewes, lIoan. 3. 34.the Lord gaue the ſpirit without meaſure? The conſecration that now remaines, is nothing but the ſetting a part of ſome men for the worke of the miniſterie by prayer and laying on of hands.
m2. Chron. 26 18.Your example of Oziah, is little to the purpoſe. For it had not bene lawfull for him to offer incenſe, though he had bene conſecrated with all the ceremonies that belong to the office of the prieſthood, becauſe the office of offring incenſe was appropriated by God to the houſe of Aaron, as Azariah ſignifieth in his ſpeech to Vzziah. This appointment of God was their calling: nHeb. 5. 4.the outward ceremonies were but to ſhadow forth the excellencie of our Sauiour Chriſts prieſthood. Neither doth the Apoſtle prooue the lawfulneſſe of Chriſts prieſthood, by his conſecration anſwerable to Aarons, as your alledging of the place intends, but onelyonly by the Lords authorizing of him to that office. overſ. 5.Chriſt tooke not to himſelfe the honour to be made the high Prieſt (ſaith the Apoſtle) but he that ſaid vntounto him, Thou art my ſonne, this day begat I thee, gaue it him. pverſ. 6.As he alſo in an other place ſpeaketh, Thou art a Prieſt for euer, after the order of Melchiſedech: what word is there here of our Sauiours conſecration?
You proceed to heape error vponupon error, to the preiudice of Gods truth, and deſtruction of his people. If eueryevery man be to be held for a true Paſtor, and as ſuch a one to be beleeued, if he hauehave an orderly admiſſion and allowance to teach: had not Arius, Neſtorius, Eutyches, Macedonius, and many other heretickes lawfull ordination, according to the cuſtome of the Churches in thoſe times? Yea, were not Luther, Bucer, Martyr, authorized by your Church, and Caluin too, as you ſay afterward, when you accuſe Luther and him for leauing their former profeſſion? Come no hirelings in by the doore, if lawfull outward admiſſion be the doore? How many that enter lawfully become wolues afterward? I know this (ſaith qAct. 20. 29Saint Paul to the Epheſians) that after my departure, grieuous wolues ſhall enter in among you, not ſparing the flocke. Moreouer, rverſ. 30.of your owne ſelues ſhall men ariſe, ſpeaking peruerſe things. Who can doubt, but ſome of theſe might be euen of the number of them who were lawfully admitted by impoſition of hands and prayer, the onelyonly meanes of conſecration in thoſe times, before your ſhauing and greaſing was heard of in the Church?
But you ignorantly or wilfully abuſe ſIoan. 10. 1. 21.that place of the Euangeliſt, by applying it to the ordinary miniſterie of the Goſpell: whereas it belongeth to the office of the Meſſiah, and the calling that hee had from God, to bee tHeb. 13. 20.the great ſhepheard of our ſoules. uIoan. 10. 8.All that came before him, profeſſing themſelues to be the Meſſiah, as xAct. 5. 36. 37Iudas and Theudas did, were theeues and robbers: entring not in by the doore, that is yIoan. 6. 27. Mat, 3. 17.by commiſſion from God, but coming in another way, by their counterfetting of a pattent from God. Neither was the preſeruation of the people, but their owne aduancement the marke they ſhot at. But the true ſhepheard Ieſus Chriſt came to giuegive his life for his ſheepe, that they might be ſaued. This is the true ſenſe of that worthy ſermon; which if we will apply to miniſters, they muſt be held for true Paſtors, which being authorized thereunto, do preach Chriſt Ieſus truly, without mingling any ſuch doctrines as may by any meanes draw vsus from the acknowledging or reſting vponupon him for ſaluation. He that ſo teacheth and is authorized thereunto, commeth in by Chriſt the doore, eſpecially if he hauehave withall a true deſire to feed the flock committed to him, in the ſinceritie of his heart. But if you ſtand onelyonly vponupon outward calling, the Prieſts and Leuits wanted it not, who yet were theeues, becauſe they endeuored to ſteale away the hearts of the ſheepe from Chriſt the true ſhepheard.
That which followeth of the neceſſitie of miracles or extraordinarie ſanctitie, concernes not vsus, who pleade not any extraordinarie ſending. Luther was appointed by your Church, to preach the Goſpel. That duty, according to his calling, he faithfully performed: neuer requiring to be credited, becauſe he was extraordinarily ſent by God; but becauſe he taught that which God had left in the Scriptures, for the inſtruction and edification of his Church, in all ages till the end of the world. What neede was there now of miracles, or any other extraordinarie courſe? zIoan. 10. 37. & 15. 24.The places you bring, wee anſwered before.
The vniuerſall conſent of Paſtors and Doctors, in that they teach, hath bene found to be but a crooked rule to meaſure truth by; though we are perſwaded, that the world was neuer without ſome that held and taught ſo much of the truth, as is abſolutely neceſſary to ſaluation. But that is vniuerſally or generally taught, which is the common doctrine of ordinary teachers, howſoeuer ſome one or two here and there may be of a contrarie opinion. aMat. 23. 2.How farre the Scribes and Phariſies were to be heard, it appeared before, where this place was alledged and anſwered. Surely he, bMat 16. 6. & 23. 16. 17. 19.that charged his Diſciples, to take heede of the leauen of the Phariſies, and called them fooles and blinde, would neuer commaund them to take their doctrine, for the rule of truth. Neither could cGal. 1. 8.Saint Paule meane, that euerie man ſhould be accurſed, who taught at any time otherwiſe, then men commonly beleeued; he ſpeaketh not a word of any common conſent in teaching, and he knew that d2. Theſſ. 2. 3.there was to be a generall Apoſtacy: but his meaning was, that they ſhould hold him for accurſed that deliuered any other doctrine of ſaluation, how generally ſo euer it were taught, then that which he himſelfe had preached to thē. But of this alſo before.
I hope you are not ſo mad, as to imagine that any man will beleeue, that Saint Auſtin ſo many hundred yeares ago, propheſied, that your Paſtors and Doctors ſhould from time to time teach nothing elſe generally, but that which had eAuguſt. cont. Iuli. Pelag. lib. 2.in his daies deſcended from hand to hand, from Chriſt and his Apoſtles. Or do you thinke it would prooue a good reaſon to ſay, Auſtin affirmeth that Ambroſe and other learned men, who liued in the firſt 400. yeares, held that which they found in the Church, and taught that which they had learned. Therefore it cannot be that ſince his time other men hauehave preached or written otherwiſe? But be like this place was alledged by you rather for ornament and ſhew, then for proofe or vſe, and ſo let it paſſe.
Though there were no other reaſon to make vsus miſlike your Church: yet this were cauſe enough of doubt, that the foundation whereon you build it, in this Treatiſe, and the like, is ſo weake and vncertaine. We muſt beleeue you, becauſe you are the Church. Who ſaith ſo? Your ſelues. But you will prooue it by Scripture. How ſhall I know that you bring, to be Scripture? The Church telleth you ſo. Shall I laugh at you, or pitie you? You are the Church, becauſe the Scripture ſaith ſo. The Scripture is Scripture to vsus, becauſe you ſay ſo. fGal. 3. 1.Were the Galathians ſo ſenſleſſe, as they that beleeue ſuch abſurd fooleries? Or is it poſſible that any man ſhould beleeue them, but he that is giuen vp by God to ſtrong deluſions, that he may beleeue lies? Bethinke your ſelues, and returne ere it be too late. The Lord will be mercifull to your former ignorance, if at the laſt you embrace the louelove of the truth. Leauing thoſe euident proofes, you ſpeake of (proofes indeed of your manifold errours) you aſſay to draw vsus by reaſon, becauſe it is more likelie, that the vniuerſall companie of Catholickes deſerueth credit, then any particular man or his followers. Firſt, you beg that which is in queſtion. No true Catholicke euer held all the errours that your Antichriſtian Church maintaineth: nor any one of thoſe, whereby you caſt downe the foundation of religion. Secondly, the compariſon is not betwixt the authoritie of a multitude, or a few, wherein number may either helpe or hinder, but the reaſons of each ſide are to be weighed, all other reſpects whatſoeuer ſet apart. And yet if we looke to reaſon: are not the greateſt number (for the moſt part) the worſt? Chriſts true flocke is a little one, gIuc. 12. 32.Feare not little flocke. h1. Co. 1. 26.Not many wiſe men after the fleſh, not many mightie, not many noble. Was not the voice of the people, euen of Gods people, iExod. 32. 1.Make vsus Gods to go before vsus? The voice of God is to be heard in the Scriptures, kPaphnutius in Concil. Niccno.One man that ſpeaketh according thereunto, is to be preferred before the whole world ſpeaking otherwiſe.
Thoſe obiections made to Luther in his priuate meditations proceeded from the ſame ſpirit, by which the Phariſies ſpake to Nicodemus in their Councell, Doth lIoan. 7. 48.any of the Rulers, or of the Phariſies beleeue in him. mGal 1. 16.This was that communicating with fleſh and blood, which the Apoſtle would not once hearken to: Luther in his weakneſſe was drawne into it, and had periſhed in it, if the Lord of his infinite mercy, had not drawne him out of it, with a worthie and admirable reſolution. VVith the like (that it may appeare whoſe ſchollers you are) you Ieſuits, and Prieſts ſet vponupon ſimple people, ticing them on in their ignorance, & your owne, though the broad way, that leadeth to deſtruction.
But let vsus conſider this your fleſhly eloquence and anſwer to it. You aske, if we onelie be wiſe, and all the reſt in former ages were fooles. As if we did not acknowledge that it is the merciemercy of God, and not our wiſedome that hath giuen vsus the abilitie, and will to vnderſtand his truth. We are not wiſer then any other, but hauehave found more mercy, then many hauehave done at the hands of God, for our ſaluation. Many in former times hauehave bene partakers of the like merciemercy, and bene made wiſe to ſaluation by the ſame truth we now profeſſe: yea it was generally held many hundred yeares, til your maſter Antichriſt draue it into holes and deſerts. After the reuealing of his pride and tyrannie: the true way to heauen ceaſed not to be found, though not ſo commonly, till it pleaſed God to ſcatter thoſe clowdie miſts of ignorance and idolatrie, by which you had hidden it, that it could very hardly be knowne. Diuers heretofore, and more now adaies finde fauour with God to diſcerne and walke through it, to the certaine, and euerlaſting ſaluation of their ſoules and bodies. So iudge we as it becommeth vsus in charitie of our forefathers: that he which hath looked in compaſſion vponupon vsus their ſeed, did not faile to ſhew mercy vntounto them, who neuer vnderſtood the myſterie of your iniquitie: but in the ſingleneſſe of their hearts embraced the generall doctrine of the Goſpell, concerning ſaluation by faith in Chriſt. This is the onelyonly way, by which all men hauehave gone, that euer came to heauen, and in this way we trauell with danger of the liues of our bodies (as you ſpeake) becauſe we are continually in hazard by reaſon of your conſpiracies, treaſons, maſſacres, vnderminings and fier-works; but with aſſurance of the ſaluation of our ſoules: if we hold faſt the ſhoot-Anchor of our hope, and renouncing our owne righteouſneſſe, repoſe our ſelues by faith vponupon the gracious mercy of God our Father in Ieſus Chriſt. This doing we hauehave better certificate, both for the ſecuritie of our way, and the end of our iourney out of the Scriptures, and by the witneſſe of the Spirit of God in our hearts, then that lying Carier the diuel can bring by any ſhew of your counterfeit miracles whatſoeuer.
I muſt needs perſwade my ſelfe, ſith that Apoſtolicall Romiſh Synagogue is (as I hauehave ſhewed) the ſeducer of the world by ſhew of authority, without reaſon, the ouerthrow and deſtruction of truth, by denying the ſufficiency of the Scripture, and taking the vſe of it from the people of God; that all you which cleaue to it, plunge your ſelues in helliſh darkneſſe, by refuſing to ſee the light of Gods word; and by drinking of the cup of abhomination preſented to you by that ſtrumpet of Rome, looſe the taſte of truth, and runne forward in wilfull ignorance, to moſt certaine damnation. The Lord is my witneſſe, whom I ſerue weakly as I can, in the Goſpell of his Son Ieſus Chriſt, that if it were poſſible and lawfull for me, I could be content to procure your ſaluation, by pouring out my heart bloud for euerie one of you, that Ieſus Chriſt my maſter might hauehave the glory of your true conuerſion. To that purpoſe, and for the eſtabliſhing of them, which alreadie beleeue: I firſt vndertooke, and hauehave now at the laſt (by the mercifull aſſiſtance of God) finiſhed my anſwer to this ſubtill Treatiſe. Let me now earneſtly intreat you by the care of your owne ſaluation, by the zeale you hauehave (in ignorance) to glorifie God, by the infinite louelove of Ieſus Chriſt, by the vndeſerued mercy of God the Father, by the continuall gracious motions of the holy Ghoſt, and by whatſoeuer is, or ought to be deare vntounto you, that you would vouchſafe ſeriouſly in the ſinceritie of your hearts, without preiudice to conſider; whether it be not more ageeable both to the Scriptures, and the light of reaſon, to giuegive the whole glorie of our ſaluation to the merciemercy of God in Ieſus Chriſt, then to aſcribe the enabling of vsus to ſaue our ſoules to God, and the vſe or imploying of this abilitie to the choiſe of our owne free-will. If your opinion be true, nSee my anſwer to 12. Art. part. 2. art. 4.euerie man that is ſaued, is more beholding to himſelfe, then to God for his ſaluation. For though he hauehave power from God, to be ſaued, if he will: yet neither hath he this power, but vponupon preparation, depending on his free-will; and when he hath it, the vſing of it well is from himſelfe, and not from God. You will ſay, he could not vſe it well, vnleſſe he were aſſiſted continually by the grace of God. I anſwer, that for all this aſſiſtance by that grace to vſe it well, the well or ill vſing of it, when God hath done all, he will do, ariſeth from the choiſe of a mans owne will. That it was poſſible for me to be ſaued, it was Gods doing: that this poſſibilitie tooke effect in me, I may thanke my ſelfe, more then God: ſo that by this doctrine, the glorie of euerie particular mans ſaluation is more due to the partie ſaued, then to God the Sauiour. Now on the contrarie ſide; if that we teach be true, the loſſe falles on mans part, and not vponupon Gods. Is any man drawne out of the Iawes of hell and damnation? The whole glorie redounds to God. It was he that prouided meanes of ſaluation: it was he that gaue me, in particular, knowledge of that meanes. It was he, that when I was as vntoward, and vnwilling to be ſaued, as the moſt damned reprobate, wrought me to beleeue (can I euer be vnmindfull or vnthankfull!) by inclining my heart to like, and accept of his grace, and faith in Chriſt. But in the meane while I looſe the commendation, and the glory of vſing the grace of God well, by my free-will. O Adam, Adam, earth and aſhes, how faſt doth that pride of nature, whereby thou waſt deſtroyed in thy ſelfe, though in thee it were not naturall, cleaue to euerie one of thy poſteritie! oGen. 3. 5. 6.We had rather be thought able to gouerne our ſelues, then be gouerned by God. It is more pleaſing to vsus, to hazard our ſaluation vponupon the nice choiſe of our owne free-will, then to be aſſured of it, by the merciemercy of God, working in vsus this choiſe to will. O that, as we are all partakers of Adams pride, ſo we might alſo partake with his repentance and faith! Would Adam (trow ye) if it might be put to his choiſe, againe venture vponupon his owne free-will, though he were as pure as euer he was, rather then reſt ſecure vponupon Gods almightie, and moſt certaine protection? No, no, bleſſed ſoule, he knoweth by wofull experience (though by Gods vnſpeakable goodneſſe, to his and our greater glorie) that he, and he only is out of danger, who reſignes himſelfe into Gods hands, to be diſpoſed of at his gracious pleaſure. Why refuſe we to be like to Adam in this? Will we follow him in that onelyonly, of which onelyonly he is aſhamed? Is it not more glorie to ariſe with him, then to hauehave fallē with him? O why do we eueryevery day renew the memorie of his fault, by committing the like! Doth the brightneſſe of the truth in theſe points dazle your eies? Me thinks I ſee many of you offering to preſſe forward, as it were to take the kingdome of heauen, the doctrine of the Goſpell, by violence: why recoile you? Why quaile you on a ſodaine? The bare name of the Church, not onelyonly ſtayeth you, but beateth you backward. The Romiſh Church cannot erre. VVho telleth you ſo? Surely they, that can erre, your Prieſts and Ieſuits. GiueGive me leaue I pray you, to queſtion with you a little, and for a minute of an hower, be content to make vſe of that reaſon and knowledge, which God hath giuen you, without foreſtalling your iudgements, by preiudice of the authoritie of the Church. Doth it not appeare to you by the light of naturall reaſon, that the maine end of all religion is the glorie of God? Do not your owne conſciences teſtifie in the ſimplicitie of your hearts, that it maketh more for the glorie of God, that men ſhould be beholding to his Maieſtie for their ſaluation, then that they ſhould procure it to themſelues? Is it not alſo apparent to you in the ſecret of your owne ſoules, that our doctrine by beating downe the pride of mans free-will, aduanceth the glorie of Gods merciemercy: and yours, by hoyſing vp the conceit of mans good choiſe, preſſeth downe the eſtimation of Gods vnſpeakable goodneſſe? And ſhall an idle ſound weigh more with you, then ſound reaſon? Conſider, I beſeech you, what weake grounds you build this opinion of the Church vponupon: I will point at that, which in my anſwer I hauehave handled. Can you in any ſort compare the opinion of the Churches authoritie, with the euidence of thoſe matters, wherewith before I preſſed you? Is it as cleere that there are certaine men, whom I muſt beleeue, whatſoeuer they teach, as it is, that I muſt ſeeke the aduancing of Gods glory, more then of mine owne pride? Are you as ſure, that theſe Prieſts and Ieſuits which are your teachers, be ſent by the true Church, and deliuer nothing, but the doctrine of the true Chruch; as you are, that they, who perſwade you to reſt wholy vponupon God, and not at all vponupon your ſelues, ſhew you the right way to procure Gods glory, and your owne ſaluation? Tuſh (ſay you) all is nothing vnleſſe I beleeue it, vponupon the credit of the Church. Alaſte, how did the firſt Chriſtians, who neuer thought on the authoritie of the Church, when they heard and beleeued the Apoſtles doctrine? Looke ouer all the Hiſtorie of the Actes, peruſe the Sermons of Peter and Paule, and tell me whether you finde, that euer they pleaded the authoritie of the Church, to procure beleefe of their doctrine. After men are conuerted, the authoritie of the Church, hath her due place, and muſt beare ſway in matters in different, but for the auowing of truth, her bare word is neuer of ſufficient importance. It was the doctrine of the Apoſtles, that wrought vponupon the hearts of men, by the cleare euidence of it, through the power of the Spirit, wherewith it was accompanied. What that doctrine was, where ſhould we learne but in the ſcriptures, wherein they hauehave written what they preached? Theſe (you ſay) giuegive ſuch authoritie to the Church. This were ſomewhat, if you made not their authoritie in reſpect of vsus, to depend vponupon the Church. The ſcriptures (ſay pStapl. de autor. Eccleſ. li. 1.your Doctors) hauehave in themſelues authoritie, as being from God: but they are not of authoritie to vsus, but onelyonly by the authoritie of the Church. I perceiue you are aſhamed of theſe abſurdities. The Church muſt be beleeued vponupon her word. Why ſo? The Scripture ſaith ſo. How ſhall I know that theſe bookes are ſcripture? The Church ſaith ſo. The Church and the ſcripture prooue each other, by their mutuall teſtimonie, they giuegive each of other: I beleeue the Church becauſe the ſcripture biddeth me, I beleeue the ſcripture, becauſe the Church biddeth me. If theſe things ſeeme to be abſurd, as indeed they are moſt abſurd, blinde not your ſelues any longer with ſuch miſts of errour, but come out of them, to the cleare light of the ſcriptures: reade them diligently, meditate in them carefully, call vponupon God for his grace earneſtly, reſigne your ſelues, and your free-will to him ſincerelie: and the Lord that is moſt readie to bleſſe them, that vſe the meanes of knowledge and faith, in humilitie, and ſingleneſſe of heart, will aſſuredly enlighten your vnderſtanding, and incline your affections, that you ſhall diſcerne, like of, and embrace the true doctrine of Iuſtification by faith in Ieſus Chriſt: and ſhall renounce your owne righteouſneſſe, and free-will, to the glorie of his grace, and the preſent comfort, and euerlaſting ſaluation of your bodies and ſoules, through the ſame his ſonne, to whom with the Father, and the holy Ghoſt, be all glorie, praiſe, obedience, and thankeſgiuing, from this time for euermore. Amen.
FINIS.