his spirit dwelling in vs to proove things that they notwithstanding dare so malapertlie exact of Christians a blind obedience and implicit faith Who setteth any wares a seale boasting of their fynesse and yet in any case will not have them lookt on or tryed but will bee blindlings believed vpon his baire word for me I would never seeke any greater argument that hee were a thiefe and no true marchant The Romanists plead stoutlie that the truth is with them why Because they are the Church and why the Church Because they have an ordinarie succession of Pastours since the Apostolik tymes If here you vrge that in so farre as often personall succession holdeth not the same doctrine but even all in common have and may fall therefrom therefore to approove themselves true successours to the Apostles they must also verifie themselves to hold the same doctrine then their hearts brust for anger and they will gnashe at you with their teeth and crie out fye on such an heretike as once thinketh such a blasphemie That no such thing hath befallen or possiblie could befall the Church If yet they bee requyred to bring then their doctrine to due examination by the written worde No but you must fide implicita believe them vpon their word And albeit Scripture did seeme never so farre to condemne them yet you must not suspect any evill of them why Because that is onely the true sense of Scripture which they approve so as you must not so much as doubt or once call in question their interpretation And why Because foresooth they are the Church Is not this proudlie to mocke God and impudentlie to delude men Is not this to picke out the eies of the worlde to cary them blindfolded as oxen to the slaughter and as fooles to the stockes for correction Augustin pleading for the truth and having trulie for him all which our adversaries doe falslie glorie of yet sheweth that he was of another spirit which taught him that verity was otherwayes to bee defended then by such subterfuges as they in an evill conscience flee to His words are these Nemo nostrum dicat jam inveâ—isse veritatem sic â—am queramus quasi ab vtrisque nesciatur Ita enim diligenter concorditer queri potest si nulla temeraria praesumptione inventa cognita esse credatur aut si hoc à vobis impetrare non possumus saltem illud concedite vt vos tanquam incognitos nunc primum audiam nunc primum discutiam justum puto esse quod postulo hac sane lege servata vt vobiscum non orem non conventicula celebrem non Manichaei nomen accipiam si non mihi de omnibus rebus ad salutem animae pertinentibus sine vlla caligine rationem perspicuam dederis That is let none of vs say that he hath alreadie found out the truth let vs so seek it as if it were vnknowen to vs both For so it may be diligentlie and peaceably sought out if in a rashe presumption men doe not esteeme that they have alreadie found and knowen it Or if neither this can be obtained of you yet grant me that other at least that I may now first heare you and now first trye you as vnknowen before I think it bee an equitable thing which I crave observing foresooth this rule that I neither pray with you nor keep conventicles nor take the name of a Manichaean except of all things concerning the salvation of my soule you give me without any obscuritie a most cleare reason And in that same place vt ergo hanc omittam sapientiam quam in Ecclesia esse Catholica non creditis multa sunt alia quae in â—ius gremio me justissime teneant Tenet consensus populorum atque gentium tenet authoritas miraculis inchoata spe nutrita charitate aucta vetustate firmata tenet ab ipsa sede Petri Apostoli cui pascendas oves suas post resurrectionem Dominus commendavit vsque ad presentem episcopatum successio sacerdotum c. Ista ergo tot tanta Christiani nominis charissima vincula recte hominem tenent credentem in Catholica Ecclesia etiamsi propter nostrae intelligentiae tarditatem vel vita meritâ—m veritas nondum se apertissime â—stendat Apud vos autem â—â—i nihil horum est quod me invitet ac teneat sola personat veritatis pollicitatiâ— quaequidem si tam manifesta monstratur vt in dubiuâ— veâ—iâ—e non possit praeponenda est omnibus illâ—s rebus quibus in Cathâ—lica teneoâ— that is to passe by then that wisedome which you beleeve not to be within the Catholike Church there be many other things also which most iustlie doe holde me within her bosome the consent of peoples and nations the authority by miracle begon nourished by hope increased by love and stablished by antiquitie a succession of Priestes from the selfe seat of Peter the Apostle to whom Christ after his resurrection recommended the feeding of his sheepe even to this present Bishoprike c. These then so many and deare bands of christianitie doe rightlie hold a maÌ„ beleeving within the catholik churh though for the slownes of our vnderstanding or merit of our life the truth do not as yet most plainly shew it selfe But with you where none of these are either to draw â—e or detaine me nothing soundeth but a bare promise of the truth which notwithstanding if you can so evidentlie shew as it cannot be doubted of it is to be preferred to all these other things whereby I am holden within the Catholike Church 23. But this truth say they can neither bee shewed but by the church which only hath it neither could men bee otherwayes induced to beleeve the Gospell except therewith the authoritie of the church did move theÌ„ as Augustin speaketh ego vero Evangelio noÌ„ crederem nisi me ecclesiae commoveret authoritaâ— We denie not that the church only hath and sheweth the truth Yea we grant also that according to Augustin his mind in that place the authority of the church is the ordinarie and necessarie motive whereby a infidell who neither knoweth Christ nor beleeveth the Gospell may wil be first induced to reverence religion but it is but a coÌ„motive and as the same Augustin speaketh oportunuÌ„ inquirendi exordium so as albeit men be so stirred to revereÌ„ce inquire yet they rest not vpoÌ„ this that the church saith so no more theÌ„ did the Samaritans vpon their womans report but because by the word spirit they finde that shee speaketh true non iam hominibus sed Deo intrinsecus mentem illuminante atque firmante for as in his testimonie little above cited he saith there be many things which be great motives to hold a man in the bosome of the church yet trueth manifested is to be preferred to all and as truth is only in the church and shewed onely by the Church so is it
token of vpright love as I maintain a iust cause and howbeit that either for qualitie or quantitie it bee farre vnequall to the certain truth and great worthines of the matter Yet shal it I hope affoord you an answere heereafter to any who disdainfully insulting would aske what say you Maisters for your callings and to bee as good as your word once given that vpon covenant the demanders would read it You should find an answer to that wherein they think vs put to non plus The grace of our Lord IESVS CHRIST be with you Your kinsman and loving Brother in Christ P. Forbes of Coirse A DEFENCE OF THE LAWFVL CALLING OF THE MINISTERS OF REFORMED Churches against the cavillations of Romanists TO any not well acquainted with the condition of the Church in our quarters and the peert perverse diligence of Romanistes against it through their many and strong favourers in great scarcitie of able Ministers the loÌ„g weak resistaÌ„ce made them this piece of paines how small soeuer yet may perhaps appeare superfluous in such store of both learned large treatises already writteÌ„ by our men in defeÌ„ce of the truth for overthrow of all that error can alledge against it so as in adding any more a man may seeme but vainlie to hale the coard of contention with theÌ„ who are already 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which maner the Church of God hath not And as for these simple blindfolded ones whom they lead away captive in error this sort of labour availeth not in that howsoever they are readie fide implicita to applaude whatsoever Pamphlet put abroad by any of their men and insolentlie insulting to interpret our silence to the aduantage of their owne and weaknes of our cause yet they stick not to professe that whatsoever we either writ or reply against theÌ„ they neither may nor will vouchafe to read it but much more inequitable heerein then the fellowes of Iehu they heare no sooner you know the man and what his talke was but they condemne it flatlie as false yet will not in any case no not thereafter heare it told them least perhaps vpon some respectes they might bee mooâ—ed to alter iudgement And veriâ—y I was my selfe a long time of this opinion that all â—uâ—theâ— iangling with them was vaine till at length perceâ—vâ—ng that not only their blinde leaders and also their miscaried ones became therevpon the more insolent but that even the resolution of some weak professours was also troubled who either had not the care to read or skill to discerne in our mens writingâ— what sufficientlie might haue stayed their hearts against all the obiections of the adversaries I then for mine owne part thought best by opening vp the booke of the Revelation to manifest so to all men having eies the mysterie of godlines that also of iniquitie impugning it that the judicious and attent Reader might both be instructed against their deceit and also made skilful to discerne so their trumperies that neither al the gold skarlet pearle and precious stones wherwith the whoore goeth masked shuld hide her nakednes not her golden cuppe cover the abominations fraudfullie propined therinto Which as by the helpe of God in some measure I performed at the request of the godly have made publik that my pâ—ines so had I resolved never any more to put pen to paper at least in this polemick kinde of writing But a godlie brother of the ministrie sending to me of late a litle whither a Iesuits or Priests Pamphlet whereof some written copies were sparsed in the couÌ„trie in the author his intent proving the Ministers of the Protestant Churches to haue no lawfull calling and that coÌ„sequentlie with vs is neither any true church nor true SacrameÌ„ts to the which he was requested by a well affected Gentleman to make an answer and desiring therevpon to know my iudgement in the general question I accordingly affoorded him a sheet of paper at which time two or three godly Gentlemen falling to be in companie with me and knowing of the matter they at that time soone after some of the ministry also were instant with me that what in my privat lettre to that Brother I had shortlie pointed at I would for common vse somewhat more at length set downe that the wel affected might have wherwitâ— to meet the adversaries cavillations at tâ—eir incident occasions of coÌ„ference about such matter For whose satisfaction I have heereby not so much set my selfe to encounter with any one for their treatises in great penurie of matter are most part spent in false personall crimination and calumnious railings which I disdaine to answer as shortlie to give to the godly a common antidot against all by answering such of their maine obiections as wherto all the rest easilie may be reduced that seeing by force of truth they are now at last driven dispairing of the matter it selfe for all other argument to quarrel our callings this sarie shift may be wrung from them also Wherin they may bee fitlie compared to those pleaders who being out of all hope of their cause labour to cast the court Or to such men against whom an authentick reversion good money being produced for outquyting from them a possession which otherwayes they can find no right to detaine they run by all meanes to annull the order But as at the Barr it were a preposterous order of pleading after peremptorie argumeÌ„ts proponed to returne to delatours so when the head of all defence is placed in them it argueth that even in the conscience of the proponer the peremptours are invalid 2. Thus the Priestes and Scribes of the Iewes whose successours and of whose spirit these men bewray themselves to be when after many assayes against Christes doctrine they were ever put to the worse in the end pryding themselves and with a great deale more reason then doe our adversaties in that ordinarie place which they brooked in the Church for all argument they come at last to this By what authoritie doest thou these thinges and who gave thee this authoritie where the Lord answering for him self then and for vs now in the like case most plainly at length sheweth that howsoever in the ordinarie course of a constitut Church a carefull regard must be had to the ordinarie calling yet when as sometime it falleth that the ordinarie husband-men become murtherers and the ordinarie builders become destroyers there God extraordinarilie stirreth vp men whose ministrie prooveth itself to be from heaven and not from men even by this that they â—ome in the way of righteousnes and sinners are converted by them that so the Lord of the vineyard may report fruit thereof even when the ordinarie husbandmen rebel and that the stone rejected even of the ordinarie builders may yet bee made the head of the corner which howsoever it bee marvailous in our eies yet it is the Lord his doing 3. Now this alone without furder though
the Pastours of our reformed Churches having in common had even an ordinarie calling and therewith holding the true Apostolike doctrine wee are the true successours of the Apostles and not our adversaries as they both vainly falsly boast For as Ireneus saith Eu qui in Ecclesia sunt Presbyteris obedire oportet his qui successionem habent Apostolis sicut ostendimus qui cùm Episcopatus successione charisma veritatis certum secundum placitum patris acceperunt reliquos verâ— qui obsistunt à principali successione suspectos babere that is we must obey such Pastours as are in the Church these who as we have shewed have a successioÌ„ to the Apostles namely who with Episcopall succession have also according to the pleasure of the Father receaved the gift of truth but all others who slyde away from this principall succession we must suspect And in another place he noteth those to be only true successours apud quâ—s est caquâ— est ab Apostolis successio id quod est irreprobabile sermoâ—â—â— constat with whom is that succession which is froÌ„ the Apostles and with whom constantly abydes that word which cannot be improved quia as saith Augustin nec Catholicis Episcopis consentiendum sicubi falluntur vt contra Canonicâ—s Scripturas aliquid sentiant For we ought not consent no not to Catholike Bishops if any where they be deceaved so as they hold any opinion coÌ„trarie to the Canonik scriptures and it holdeth ever true that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as saith Gregorie Nazianzen his words are notable and which alone are even enough to oppose to all our adversaries shameles brags of bare succession they are to this sense the succession of pietie is properlie to be bolden Succession for who professeth the same doctrine of faith he is partner of the same chaire but who embraceth a contrarie faith he ought to bee accounted an adversarie albeit even sitting in the chaire this indeed hath the name but the other hath the substance and truth of succession 5. Where-vpon this our acclaiming even of ordinarie calling they inferre against vs that we iustifie them to be the true church and that consequently we have made defection therefrom in so farre as we could have no such ordinarie vocation but with and amongst them it is a childish fallacie from themselves but a part in the Church and yet not of it even the abhomination of desolation staÌ„ding in the holy places as saith Chrisostom to the whole church or rather to the true Church which is both within the church and of the church For as within the vsible church in sanctis Ecclesiâ— locis are both Christ and Antichrist truth and lyes Pastours Wolves sheepe and goates wheat chaffe and now and then either of them obtaine beare sway in totâ—â—cclesia commuâ—iter in the whole church in common but never universaliter in singulis vniversally in each one so both of vs our adversaries and we who contest with them beeing within the visible Church the true defence of either partie were by the right rule of examinaâ—ion to proove them selues so to bee in the church as that they ar also of it and not by impudent and ridiculous assuming what is in question to flee all tryall Wee never denyed Antichrist to be in the church and as was foretold of him to have so far prevailed therin by force of errour standulent pretence of the Lambe his hornes as he obtained place and ruled in tota Ecclesia communiter in the whole church in coÌ„mon but à toto communiter from the whole in coÌ„mon to conclude ad vniversum singulariter to vniversalliâ— each one it is a deceitfull aequivocation 6. Here yet they think vs intangled in a great incoÌ„venient for that the Bishop of Rome whom we hold to be Antichrist having bin for som ages acknowledged ministerial head of the church the outward ordinatioÌ„ of al churchmen either mediatly or immediatly flowing froÌ„ him wee must coÌ„fesse vs to have no ordinarie calling at all or then that we have it from Antichrist so as they think vs hereby reduced to one of these necessities either to refuse al ordinary vocatioÌ„ or then for maintaining of our ordinary callings to iustifie their Pope from whoÌ„ they have proceded and so coÌ„sequently to coÌ„demne al our owne both church doctrine But while they think vs intrapped we are by an open way escaped for we both yeeld that our ordinary vocatioÌ„ hath outwardly in a sort proceded froÌ„ the Bishop of Rome that he is notwithstanding that very Antichrist man of sin And to shew how these two so apparaÌ„tly repugnant points do yet very wel coÌ„sist without any either discredit or derogation to the dignitie or lawfulnes of our callings we have rightly to wey the distinct coÌ„ditions of Antichrist as he coÌ„meth to be diversly coÌ„sidered in his first hatching yea the many insensible flow long succeeding degrees of his grouth towards that height whereby against al that is called god Satan his throne was erected in the mids of the church and againe in that toppe of impietie whereto the mystery of iniquitie did mount vp by time nemo enim repente fit turpissimus for none becommeth extreamlie evill at once for even from the Apostolike times that mischiefe was a workinge and albeit first by slow and insensible and next by more speedie and sensible degrees and even in the height thereof it had yet two degrees In that first like a fraudulent Parde albeit having on his head the name of blasphemie the beast deceaved and as Balaam crastily laying stumbling blockes bewitched the earth as in Pergamus And secondlie by increase of crueltie and impietie he became all of the Dragon his colour and had his whole body full of the names of blasphemie the Whoore borne vp by him being druÌ„kt with the blood of Saintes and furiouslie as Iezabel an impudent cruell queein domining in Thyatira and yet still in both these states he was long so borne out with Propheticall pretence as even the true Church lurking vnder and within his compas where Sathan his throne was yet had her eyes so dazeled and courage so quailed with the glistring shew proud pretence of Pastorall and Propheticall authoritie that howsoever shee keeped her selfe pure from his spirituall fornication and held the name of God yet shee had not either the knowledge or courage to challenge directlie the impious vsurpation which was indeed an argument of the true Church her weaknes and that Christ had therein somewhat against her but no argument for all that why either she so dwelling in weaknes tolerating that evill was not the true Church or that Balaam and Iezabel thus tolerated of her were not that false prophet and mysticall whoore 7. An other consideration of Antichrist is that hee is no outward enemie openlie and directly fighting against the ensigne of profession and name
Chaâ—tage against all appellation from thence to the seat of Rome vpon evident conviction of his fraude in falsifying the actes of the Synode of Nice make more then manifest That I speak nothing of the sharpe check given to Iulius Bishop of Rome albeit topping a good cause yet therein arrogating too much to his state by the Bishopes of the East So as instead of helping the truth his ambition gave the adversaries an advantage to put him so to silence as al the sway and authority of Church matters remained with the Easterne Bishops saith Sabellicus till long after Phâ—câ—â— restored it to Rome many such instances the story affordeth But as the Romane Doctours are extreemlie impudent so any broken sentence or wrested authoritie is good enough to blind the ignorants whom God iustly giveth vp to believe lies because they delite in errour giving them therefore heape of Teachers according to their humours Now how far they are destitut of all sure warrant and yet how farre in giddines of mynd and force of the bewitching cuppe of fornicatioÌ„ they are carried to maintaine this absurd and monstrous opinion is cleare if it were but by this that they are not ashamed to bring an instance and argument from Caiphas prooving that the Popes cannot erre in the chaire in that by vertue thereof he did prophecy that one must die for the people one of their side goeth so farre herein in a deep speculation forsooth even from the bottomles pit as to iustifie Christ his lawfull succession and right to the Priesthood which otherwayes I warrant you could not beene well maintained he will have Caiphas by that saying in a hudge misterie to resigne the Priesthood and instal Christ therein Thus rather then he should appeare to brooke any thing but by ordinarie succession making our Lord who was neither of that tribe nor of that order but a Priest for ever after the order of Melchisedeck to bee successour in a sort to Caiphas And it is the Lord his iust iudgement that who sel themselves to maintain lies they bee given over to such absurd blasphemous suggestions But what a blindnes is this to catch hold of that one word which was no definitive sentence of the chaire but a bloody advyse for incouraging the rest of his consistorie to passe roundly over all points of conscience or equity in that matter for that howsoeuer they could find no iust pretence against Christ yet in any sort it were better that one man should die theÌ„ that by the peoples believing in him and cleaving to him the Romans should be stirred to destroy the whole natioÌ„ why passe they by these sentences in the chaire whereby all were excommunicated who confessed the Lord Iesus and whereby the Sonne of GOD was convicted and condemned of blasphemie Will they rather subscribe these sentences then grant an errour in the chaire Or if these cannot bee excused how ridiculous are they for prooving an impossibilitie of erring in the chaire to produce amongst a number of execrable and blasphemous errours one reckles worde vnwittinge spoken Neither did the holy Ghost in noting that speech meane any such matter as these men to strengthen their owne imaginations fondlie build thereon But to shew that Caiphas while hee was vtterly corrupted and but set onely on mischiefe yet by the all and overruling power of him who hath al both hearts and tounges in his hand did speake such wordes as howbeit hee neither so vnderstood nor mynded them yet if in vprightnes and knowledge they had beene vttered in that sence which the wordes might have borne and according to that event which contrarie to the speakers mynd the all and overruling hande of God brought about that then they had well besiemed that place which that wicked man did occupy Such a prophet then was Caiphas herin as was the Devil when mynding but blaspemie deceit and murther hee told the woman that eating of the forbiddeÌ„ fruit they should become lyke vnto God For indeed out of man his fal much coÌ„trarie to Satans mynd the Almightie wrought that hudge and incomprehensible worke of the manifestation of God in the flesh and making thereby all true believers partakers in a sort of the divine nature And such a prophet for vs let their Pope be as who being continuallie set on lying and murthering yet never prophecieth true but when the overruling power of GOD bringeth some such thing to passe which albeit his wordes might beare yet he neither mynded not willed Yea this example of Caiphas so little helpeth them that thereby evidentlie all whatsoever they bragge of generall Counsels and of their Pope even in the chaire is seene to be foolishe For I pray you what instance can they bring of a more lawfull Counsell or of a Pope more solemnely sitting in the chaire as touching all outwards requisite for the lawfulnes either of persons or ordinarie power then were both that whereby Ieremy was convicted and this againe whereby our Lord was condemned as a blasphemer 18. But as men who disput more for maintayning any way their point then for resolution being sore pressed doe seeke all corners so heere they alledge that howsoever such a decay might have befallen the Church vnder the law yet of the Christian Church vnder the Gospel in so large a measure of light and ample promises no such thing ought to be presumed Wherein besydes an evident halting in Logike is also a horrible open blasphemy in divinitie The fallacie is that from the measure of dispensation of the promises made they reason to the truth of God in performing It is true that vnder the law albeit they had one and the same covenant in substance and the same promises yet not in a like measure or cleare manner of dispensation Now heerevpon to conclude because God promised not so clarelie nor plentifullie opened his grace that therefore he performed not alse truelie what hee height It is first a vicious argumentation and iuxt a contumelious blaspemie against the truth of God For as a true man promising a cottage to one and a kingdome to another is alike true in both albeit not alike liberall so is God alwayes in whatsoever or in what measure soever hee promised His Church was his Church alwayes and truth alwayes was the lyfe of his Church and hee prooved alwayes alike true in maintayning it in a sparkle as hee did in keeping it in a shyning toarch If they answere That they doe not meane that for the common errour of the Priestes Prophets and ordinarie Church-men vnder the Law that therefore either the promise of God failed or his Church perished then wee have all we plead for For what I pray you letteth him Or is his arme now shortened that he may not in the like manner and in the like cases preserve his Church And if in a common apostasie of ordinarie Church-men both Prophets Priestes he yet hath heretofore still had a
the true church within the visible church which we have to trie and how we shall rightlie discerne the bryde from the harlot It is in a commoÌ„ pretence and audaciouslie acclaimed title of the church and prophetical authoritie to discerne wisely the true church from the Sinagogue of Satan calling theÌ„selves Iewes and the voice of the true shepheard froÌ„ the Dragon his mouth even in the temple of God We wil acquiesce in the iudgment of the church but we must first know that it is she and not a masket harlot vnder that name Yea and even then not acquiesce simplie because it is her voice but because by the word and spirit we perceave her to speak the words of the brydgrom and that therfore she is the bryde and true mother of vs all O but thus say they you stil subiect the spirit of the church to everie privat spirit make lay men iudges over Pastours to whom Christ hath committed the governemeÌ„t of his house If I aske them what they do meane by this their distinction of a publike and privat spirit what can they answer ar their mindes so stil plunged in the pudle of their predicameÌ„ts as they imagin the spirit of Christ to be a Species divided in individua dare they say that there be divers spirites or that the Church hath any otherwayes the spirit but because al the meÌ„bers of her body are indued with one and the same spirit each according to the measure of the donation of Christ there is but one spirit albeit divers administrations and operations Now if every true member of the church hath one and the same spirit for what vse have they it Or dare any be so blasphemous as to imagine that the spirit of God caÌ„ be in any without some spiritual operations have not the children of God the spirit that thereby they may both discerne the things of God and be capable of them for the naturall man can not but the spiritual man discerneth al things is iudged of none and as the spirit of maÌ„ knoweth iudgeth the things of men so doth the spirit of God the things of God Our adversaries here delude the simple with a deceitfull aequivocation from that ordinarie prerogative of governement and iudgement given to Pastours concluding falslie of all spirituall sense and gust given to all and everie Christians for iudging and discerning heavenlie things by the spirit of God in them And because the gift of dispensation and ordinarie governement is peculiarlie given to Church-men or Pastours vnder an aequivocation they wil spoile all and everie privat Christian of al spiritual sense and discerning facultie If a stewart of an house to whom the dispensation is coÌ„mitted of distributing food to the familie did offer to a child or servant of the house a stone in stead of bread or a serpent for a fishe and if the child or servant did therefore reiect them had he place by reason of the dispensation committed to him to quarrell either the child or servant for vsurping his office The horse or oxe which neither have the skill nor place given them by nature to provide or dispense to themselves their foode yet by naturall sense have allotted to them this facultie to discerne haye from thornes and provander from gravel Any common sensible man which hath not the art either to teach himselfe or others musike yet naturallie perceaved a iaâ—â—e therein and sturreth at it and hath his Maister of art place herevpon to expostulat that hee taketh too much on him In divine matters God alone properlie is Iudge and the Church is index that is declarer non index not iudge of his will or word No more then heraults of armes are iudges or discerners but intimaters of the Prince his pleasure and yet in a peculiar manner and by a speciall power which no common subiect may or dare vsurpe who yet all of them have place to crave examine their warrant that ordinarie and peculiar power of dispensation governement and iudgement according to the warrant of God his word and will thereby proper to publike office-bearers and spiritual heraulds is one thing and the spiritual gust or facultie given to all Christians whereby to try discerne whither it be food or poyson a stone or bread a fishe or a serpent that is dispensed vnto them whither it be the voice of the sheepheard which they heare or the voice of a stranger it is another thing we admit not everie subiect to vsurpe the place of herauld nor every sheep to vsurpe the office or power of a sheepheard But by the great sheepheard his own testimonie we know that whosoever are his sheepe they will discerne betwixt voices and so learne to avoide the thiefe follow the true sheephearde These two our adversaries either maliciouslie or ignorantlie and sophisticallie coÌ„found vnder pretence of that which is the Pastours part by aequivocation pulling from the sheep all spirituall sense so making them in stead of lightened living meÌ„bers of Christ dead sensles thus to miscarie them whither they list To Pastors we yeeld alwayes both the place honor of dispeÌ„sing food to the familie yea that so far forth as we absolve not any Christian from the necessitie of submitting himselfe to God his ordinance therein But as Christ hath given his spirit to al his sheep whereby they live spiritually and hath left his word to be the only food of his house for fostering nourishing that life so we affirme that al true sheep even who hath neither the skill nor the power to be their owne carvers have yet by his spirit in them that vnction which teacheth all things a spiritual discerning facultie to know what is propined them so as even the weakest in that facultie yet having in any measure the true gust albeit in infirmitie he wil be brought to muse doubt ye somtime to mistake that for food which is not yet as a maÌ„ seeking after some precious Iewell though many things in apparance like it present them selves to him and even detain his mind as doubting but som of theÌ„ may be his darling yet this is ever stil without satisfaction of heart so as he cannot rest nor acquiesce but still his mind giveth him that he is deceaved and so hee still searceth and sendeth after something which he hath not as yet gotteÌ„ and if he could yet but once see he would sone know Vpon which having fallen then as two wel accorded lutes the one being stricken the other also soundeth so at the first sight his heart leapeth and is filled with ioye his mynd with cleare light and his soule with solide peace And then he disdainfully casteth from him these counterfaits which he never heartelie embraced Is it not a strange impudencie in these men that in so manifold warnings given vs by our Lord to trye well what wee embrace or hold and in so faire a facultie affoorded vs by
that which only maketh the church to be the church wherby only she is discerned O but all heretikes say they doe pretend the truth yes verilie and the name and title of the true church also and so much the greater ought our attention and care be to examine all their pretences For bare pretence of truth as it never yet did so neither ever shall it be able to beare outfalshood longer then by the right rule of examination it is reduced to due tryall It is a great fallacie because that truth can be no where found but in the church nor shewed by anie but by the church and that the authoritie of the church as a fit entrie to inquire by first induceth men to reverence and seeke after the truth therevpon to conclude that truth opened hath no other vertue or cleare note whereby to be discerned from contesting errour but the authoritie of men affirming it For being admitted to plead for it selfe it is not so weak as to blindfold men our adversaries would make thē believe but that anie whose eyes the prince of this worlde hath not pyked out or whose hearts forstalled prejudices have not hardened may easilie discerne it from lyes indeed these to whom in God his iustice the mysteries of the kingdome are spokē in parables that hearing they should not heare or vnderstand and seeing they shuld not see or perceive can never discerne them But they to whom it is given to vnderstand them wil clearlie wel for a scorner seeketh wisedome and findeth it not but knowledge is easie to him that will vnderstande and as it is a vaine thing to reason with or offer any sound instruction to a drunken man while his wine is on him and possesseth all his senses so is all travell taken for clearing truth but fruitles towardes such as God hath given over to the bewitching cuppe of fornicatiō but who neither in pride singularitie nor bitternes are wedded to their owne will or to the will and appetit of men and give a free and an vnforstalled heart to God to doe in singlenes his will they will know of the doctrine whither it bee of God or whither men speake of them selves as witnesseth the Lord him selfe and as Solomon in the spirit speaketh of the words of wisedome They are all plaine to him that will vnderstande and streight to them that would finde knowledge For as saith the Apostle The day maketh every man his worke manifest for it shall bee revealed by the fire The word of God is not like the word of men He that hath the worde of the Lord let him speake it faithfullie what is the chaffe to the VVheat saith the Lord. Is not my word even like the fire and like a hammer that breaketh the stone as the lilie among the thornes so is my love among the daughters and as the apple tree among the trees of the forrest s◠i◠my well-beloved among the sonnes of men The wordes of the VVyse are like Goads and like nails fastened by the Maisters of the assemblies given by one Pastor Yea even as the night flyeth before the sunne in such sort as no thiknes of clouds or foggie mist can so farre darken but that men doe easelie discerne th◠light of day so trueth once shewing her face howe fewe howe base or howe weake soever the instruments bee then nether multitude nor high qualitie of maintainers nor prescription of tyme and prevailing darknes can give to error any strength to stand against it For the wise resolution of Gamaliel holdeth ever true that if the Counsell or worke bee of men it will come to nought but if it be of God none can destroy it but even in that wicked endeavour they will be found fighters against God The powerfull yea miraculous prevailing light of the Gospell whereby against all the deceit force and malice of Satan power of the world Antichrist is so sensiblie going to destruction that howesoever they obstinatlie blaspheme yet they are gnawing their toungs for sorow it sheweth sufficiently what power is in the word of truth against al oppositiō whatsoever 24. And this miraculous successe and evident finger of God wee indeed glorie of in the Lord who thus beareth witnes to the worde of his truth Whereby as by the roare of a Lyon seconded with seven thunders Antichrist is thunderstricken with astonishment and going sensiblie to pouder Neither doe wee this for that wee thinke vs holden to produce miracles for a warrant of our doctrine or callings as our adversaries iesting but with fained chear at this our successe require of vs. For a wicked and adulterous generation requireth a signe and no signe shall be given them but that of the Prophet Ionas and that albeit they destroy this Temple yet God shall raise it vp againe in three dayes This signe they have gotten and have seene it to their terrour and iust confusion In that howsoever with al malice fraud and barbarous feritie they have crucified the Lod Iesus in his members and destroyed his true Temple albeit his faithfull witnesses lay slaine and vnburied in the streetes of their great Citie three dayes and a halfe yet God raised them vp againe But to discover yet more clearelie in this point their either ignorance or evill cōscience or both I would aske thē who thus cry after miracles if we did work alse many yea and in appearance alse great miracles as ever did Christ and all other Prophets or Apostles would they therefore beleeve vs teaching any other gospel thē which is alreadie taught and written they are worthie indeed whom God should give vp in his iustice to this grossenes who by false miracles and lying wonders have seduced the world to believe lyes Yet I think there is none of thē that dare say so If thē our doctrine be new as they stoutlie affirme how vaine are they to require of vs miracles when onely this that it is new may sufficientlie improve it not only being destitut of miracles but even albeit it were backed with al the wonders of the world But if our doctrine be not new but even that everlasting Gospell then their desire prooveth them to bee a wicked adulterous generation If anie man or Angell preach any other Gospell then which hath beene taught and written though hee remove mountaines let him be Anathema In the verie infancie of the old Church vnder the law when in a smal measure of dispensation miracles had their owne place vse the Lord yet was so farre from making them the warrant of truth as even then hee would have them controlled by the word of truth Now shame I think shall dryve our adversaries to say that they requyre not miracles of vs for a warrant of doctrine but that seeing wee have no ordinarie vocation of Pastours in the Church that for maintenance of the lawfulnes of our
from the overruling Pope or Metropolitan his corruption and guiltines to conclude the same of al who by the course of the time and prevailing lawes of Church governement are ordinarilie subiect to him it is even in common experience ridiculous and albeit of all in common it might perhaps be said yet never of vniversally each one as in my treatise I have shewed at length in my commentarie on the Revelation more plainly Secondly he â—â—â—ld thus conclude from toleration to approbation most falsly For many did tolerate the evils and vsurpation which they never approoved but even detested and lamented as did the Church in Pergamus dwelling even where Satan his throne was and the Church of Thyatira where Ieâ—â—abel vnder proud pretence of propheticall authoritie impudently domined Against which Churches howsoever the Lord had some thing for that their weaknes yet were they no the lesse his true Churches and as taxed for toleration of the obtaining proudly borne out evill amongst them so on the other part even praised for keeping the name of God and for increase of workes even there where Satan his throne was and Fornication and Idolatrie craftilie and proudly set forwarde which yet and the first subtill and nixt proud and cruell vsurpation of the committers teachers and imposers therof they had not the either knowledge or courage to challenge directly in the tyme. And in these two Churches the holy Ghost in a depth of wisdome and purposelie setteth downe the type of the coÌ„dition of his true church first and last in the mids of Antichrist his vsurpation all the tyme within his compas Thirdly in alledging that al having place power of ordinatioÌ„ or then their ordainers or at least the ordainers of their ordainers c. have receaved ordination even personally and particularly from the Bishop of Rome besydes that for many ages after Christ no such vsurpatioÌ„ was knowen or had place in the Church that even after the first proud acclayming thereof many churches stood long out refused the yoak in reasoning even from the stare of the prevailing tyraÌ„ny since the time it tooke place there is a double fallacy First in not distinguishing betwixt any one particular Bishop of Rome and the Bishop of Rome in succession of seat And next confounding the different and much divers consideration of distinct times and of an evill in time waxing and by degrees arrysing from not so intollerable beginnings at first to the height at last of al detestable mischief and importable impiety If any should affirme the personall and proper ordination of all ordainers or of their ordainers or at least of the ordainers of their ordainers c. of any one particular Bishop of Rome hee were senseles If of the seat then the answere is easie that none shall ever be able to shew it so possibly personall in that sort throw all the visible Church but that in a succession of many Bishops and these singularly almost all of short aboade and litle painfull in the personal actions of their calling in the progres as I have said of a waxing evil we may easely and clearely evince not onely a probable but even a plaine possibility of preserving and reducing vpward lawfull ordination in the Church at least in freedome from all personall contagion of that pestilent seat to some more tolerable times a lesse corrupted state of a church Thus have I cleared the speciall and definit position of our outward ordinarie callings flowing from the Bishop of Rome and restrict case thereof Which position as it was the conclusion of my syllogisme and al that I either affirmed or tooke to proove of them so will I never grant the Bishop of Rome any furder interest in them And thus the flowing of our vocation in a sort from him even confessed to be and to have then bene the very Antichrist derogateth so litle either to the dignity or lawfulnes of theÌ„ as though it were granted that not only not from him but even from no Wolfe or Thiefe any proper or personall ordination might be lawfully receaved yet our ordination and flowing in a sort from the Bishop of Rome the Antichrist may bee well sustained to bee lawfull Neither am I thus precise in the special case of our ordination because I think my selfe so straited in granting even personall and particularly ministred ordination by a Wolfe and Thiefe in some case to bee lawfull as that therefore I would narrowly seeke out this evasion but because it were foolishe prevarication to staine the honour of our vocation more then is necessarie by yeelding any furder place therein to Antichrist his contagion then the nature of the case and truth of story enforceth for as in the Church alwayes even in most miserable tymes have beene some albeit few lawfull and true pastours so consequently alwayes some remnant also of lawfull ordination And I pray you with or amongst whom could it possibly remaine but these who were first the Candelstikes and Olives ministers of light and grace while no possibilitie appeared of any and for applying the right rodde of examination whereby Citie and Court were found to bee cast out were next cruellie murthered and yet Thirdly in vigour standing vp against Antichrist were at last separated so from his contagion as thencefoorth Babylon falleth and they beare away the name of heaven the true church Now then howsoever in the special case of our ordinarie vocations and in facto as Iuristes speak I will yeeld no more then my position thereof beareth yet in jure I have not forgotten what my generall and indefinit position speaketh neither mynde I so to slyde from it But as I brought it for my argument whereby as from the more to the lesse to inferre my speciall position so will I now come close to your man his hande and although no necessitie of maintayning our callings coÌ„straine me thereto yet for cutting from him of all matter of cavillation even graunt this also to be my position That from a Wolfe and Thiefe such as my proposition proporteth lawfull Ordination may bee even properlie and personallie taken as from the particular minister thereof And to bee yet more indulgent to my Remarker then hee perhaps exspecteth that in that case it might even so have beene taken from the Bishop of Rome also Whereupon if my Remarker marketh mee as holding that Ordination may bee lawfullie ministred by or taken from a Wolfe or a Thiefe absolutelie hee hath taken his markes by the Moone or then by his owne imaginations whereto my wordes will never affoorde him any ground For besides all that which the tenour of my Discourse on that parte did clearlie expose to anie not wilfullie wincking even over against his REMARK was put the restriction of a Wolfe Retayning ordinarie place and power of Ordination If there he had thought that these two can not consist to bee a Wolfe and a Thiefe and yet to retayne place and power of
discovered at last to have opened her feet to all that passe by the way should yet pleade that in so farre as she was once a virgin and had long retained the reputation of an honest and chast woman shee ought therefore to be esteemed so still except it be plainly prooved against her what time first shee became lascivious and when where and who did first presse the teats of her virginitie and therewith also who even then vpon the point had cleared and convinced her to be a Harlot and thus the greatest Thiefe in the world might pannel without perill and the most arrant whoore yet impudently wipe her mouth and say she had committed no iniquitie He were an impudent fellow who selling rotten and corrupted Wines yet would boldly affirme them to be freshe and healthsome because that once they had bene recent and good neither could any man precisely point to him the houre when they became first purifyed or produce any who at that instant had condemned them for such We know that putrifaction coÌ„meth not at once but that wine after that it have loosed som of the colour yet it wil retaine taste and after that both colour and taste are a little chaunged yet while better is not coÌ„monly to bee had it will be drunk of and passe for wine Which notwithstading when it hath not only becom aigre but so rotten also as it can neither be couÌ„ted wine nor serve for vineger may then not only be condemned as reprobate but even iustly bee cast out as not only improfitable but also noysome and pestilent We know by scripture and agreeable experieÌ„ce that the course of iniquitie is a mysterie which Sathan even in the Apostolike times and thence forward was a hatching first by vnperceptible next by perceptible but either not well adverted or not duelie regarded degrees till cunningly and covertly at length in all effectualites of deepe deceit vnder faire pretences and from small and as appeared not intolerable beginnings Antichrist vnder pretence of the Lambe his hornes obtained a throne even in the temple and by proude pretence of Propheticall authoritie was so borne out in that vsurpation as a long time the true church dwelling even where Sathan his throne was and even there keeping the name of God yet had this piece of weaknes that they tolerated spirituall fornication Neither that only in the first degree of subtill insinuation thereof as by Balaam but even when togither with Propheticall pretence cruell and bloodie tyrannie as of Iezabel was conioyned to maintaine advance Idolatrie as by the states of Pergamus and Thyatira true types of those times is most cleare and as both in my treatise of defence and in my commentarie on the Revelation I have so clearelie shewed as if the demander were not either Pitiâ—ullie ignorant or perverslie refractaâ—â— might have keeped him from forming out thus his owne shame by so ridiculous demaundes When almost all and everie particular point of doctrine wherewith we charge the church of Rome are well considered they will bee found either of late invention or then with time and by degrees to have growen vp to capitall praevarications and that from partly so laudable partly so plausible partly so tolerable partly so smal and insensible beginnings as to men either not so circumspect as to perceave or of a more peaceable disposition then to contend about everie thing gave not as they thought at first great occasion of contesting albeit nâ—islyking divers things which for regarde of the Churches peace they tolerated Which men if they had but once imagined whereto by tyme Sathan his erasâ— and man his vanity would have brought things they had vndoubtedly resisted the verie smallest beginnings even to the bloode Who but a stranger in Church storie and writings of the Fathers knoweth not that albeit some of theÌ„ through deceit of Philosophie did slyde vpon some fonde fantasies of Purgatorie yet their opinions thereof at first were al 's farre from such a Purgatorie as thereafter and now the Church of Rome defendeth as the Romanâ—s make their Purgatorie to bee different from hell Who knoweth not also that it was then with such freedome of iudgement as of a thing not much mattering what any did estsome thereof that Augustin who mislyked it yet in his accustomed modestie speaking thereof sayth no more but non â—â—lide câ—â—rguâ— forfitan verumest Would Augustin have so spoken of such an article of faith as vnder paine of eternal flammes must be believed and for denying of which fantastike fyre the Romanists have made so many thousands to feele here the cruel flaÌ„mes of reall burning If that Godly Father had thought that ever any could have so impudently vsurped as to impose so tyrannicall a yoake of bondage on the consciences of Christians he had altered I warrant you his stile to valide 〈◊〉 and est â—tique 〈◊〉 Now as this forged flame of a pretended Purgatorie in course of time through Sathan his bellowes waxed hotter and hotter who knoweth not that therewith also the doctrine of mens merits of workes of supererogation of humane satisfactions of indulgences and the rest of that sacrilegious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set vp in contumelie of the crosse of Christ did also more and more prevail and take place through the craft of these locustes who for their owne gaine like scorpions did sting men of the worlde with a paine lesse tolerable theÌ„ death Auricular coÌ„fession though it was of anicient vse yet who but ignorants know not that the practise thereof in primitive tymes was free Yea and so free that Nectarius an orthodox and highly commended Bishop of Constantinople did abrogate al vse thereof as greatly offensive in the Easterne Churches Would I pray you so godly and approoved a Father have discharged that without which can bee no salvation or remission of sinnes coÌ„mitted after baptisme Or albeit he might have erred herein yet would al the Easterne Churches have so lightly subscribed to such an heresie And howsoever both he and the Easterne churches with him might have fallen so lourdly yet would all the Westerne Churches and the Bishoppes of Rome who otherwayes were in a praeposterous aemulation more then ready enough oft tymes to pry in and carpe at the defects of that seat have not only beene silent at so sacrilegious a derogation of the faith but also have keeped still communion with Nectarius and the Easterne Churches Can the Romanistes produce any law imposing privat confession before the Pontificalitie of Innocentius the third who was in succession the 183. Bishop of Rome Who knoweth the date of the Counsell of Latran but can well enough calcull what tyme first any Canon of auricular confession was inacted A laudable and loving practise of the primitive Church in the commemoration of Martyres and according to both the expediency some tymes the necessitie of these dayes the assembling and exercising of GOD his worship at their sepulchres and
hee hath not openlie avowed and professed next if hee hath not professed all the substantiall points which wee holde Thirdly if we advow not and byde at al whatsoever they have written in all and any point of Religion Sweet indeed and sounde hearted disputers By this law laide downe to vs by these aequitable men not only shall they serve vs for no witnesses who through ignorance or infirmitie or common errour in the tyme have impinged perhaps in some points but even their silence or want of a remaining record behinde them in anie one point professed by vs shall get them casten But which before I have shewed as all evills did not arise at once neither at firste to such degree as where fore men would be soone caried to open contestation so albeit in a common vse and prevayling practise yet before any tyrannicall yoake was imposed on consciences by inforcing lawes while a libertie was left to men of holding them selves pure and keeping the name of GOD they were loath with evident hazard to contende against evill so subtillie insinuated and by pretence of Propheticall authoritie so arrogantly advaunced A weaknes I confesse in them but such as the holy Ghost hath clearely foretolde vs should befall even his true and faithfull Church dwelling where Sathan his throne was And which the more the mysterie of iniquitie wrought on was the lesse wonderfull in regarde of the tyraÌ„nicall vsurpation wherby no libertie was left without certaine peril of anie open opposition or if of open profession yet not of publishing in writte or if of this yet not of preserving any recorde thereof to the posteritie Now besides this what marvaill in such a common apostasie and ecclipse of all true light though even these good and godly men who both mourned for it and in the middes of it keeped the name of God holding the substantiall foundation of salvation were some what tainted in many thinges with the contagion of the tyme Whither that thorough defect of knowledge they were imprudentlie miscaried in some points or rather through defect of courage they tolerated what otherwayes they would never have approoved Whose weaknes heerein albeit the holy Ghost taxeth yet hath hee indulgently covered it vnder the lappe of his garment Augustin whyle some tolerable estate of a Church still remayned yet heavilie regraiteth that even in his time the Church of God which her Lord will have to bee free was so burdened with multitude of superfluous and superstitious ceremonies as the state of the Iewes vnder their Pedagogie was more tolerable In the succeeding ages the evill had so farre waxed as in consideration of the great corruption Gregorie the first Bishop of Rome did not sticke to affirme and truely that Antichristus qui appellationem sibi vindicabit vniversalis Episcopi even pro foribus est and that quod dici nefas est Sacerdotum exercitus paratus est ad aâ—â—ectandum eum Bernard whose groanes and lamentations did meete almost with the height of Antichristian vsurpation albeit for such a measure both of learning and holynes as was rare in so corrupt a tyme hee was so reverend as gave him more freedom of taxing common corruption then would have been tolerated in an other yet by his timerous stile he sheweth clearly that as evils were mounted to a great height so was any liberty of rebuke extreemly dangerous To the Bishop of Rome he writeth thus inter haec tu pastor procedis multo precioso circuÌ„datus auro Si audereÌ„ dicere daemonum magis quaÌ„ ovium pascua haec Scilicet sic factitabat Petrus sic Paulus ludebat mur mur loquor quarinicniam omniuÌ„ Ecclesiarum And facitis hoc quiae potestis sed vtrum debeatis quaestio est And that no man thinke he taxeth the particular vices of one man these are also his wordes à te tamen mos iste vel patias 〈◊〉 non venit â—â—inam in te defâ—â—at Consider I pray you how timerouslie even the most free speaker in his tyme steppeth to talke of that which albeit it was 〈◊〉 quatimonia 〈◊〉 ecclesiarum yet is he faine to vse this preface Si anderem dicere and vtrum debeatis quaestio est And yet least even thus hee should have too much irritated he behooved to sweetten his harde speaches with this syrope à te tames mosiste non venit Soone after these times men begaÌ„ not only to see the Bishop of Rome a corrupted Bishop but also to suspect him a Traitour and not so much look that by him any reformatioÌ„ should come as to dispaire that he could be cured till at last the eyes of some through the little booke sweetly swallowed and reid applied were opened to see him and confidently to cal him the beast of the Dragon his throne and authority The adversarie forecasting with him selfe what in this case we might be able to alledge against him hath tymouslie in his demaunds builded to him selfe backdores whereby if we would shew murmur querimoniaÌ„ omnium ecclesiarum he shal start out at the postern of opeÌ„ profession and that of all substantial points If we bring Gregory or Bernard or other such then some particular defectes of these godly meÌ„ which both the Lord hath mercifully passed by and we also would charitably cover are narrowlie sitted out cast in our teeth to deprive vs of al their good so as except by his forlaid rule wee advow and byd at all whatsoever they have written they must stande vs for no witnesses But herein a needles fear hath made my adversarie vnnecessarily to bewray himself how small either coÌ„fidence or good conscience he hath in the matter which he maintaineth For I was never purposed to dally with him in this kind or to be drawen deceitfully by him from sure solid grouÌ„ds to divert foolishly to so wyde and vain a field of endles altercatioÌ„ We know assuredly that God alwayes had a number who keeped his name and leived his life not only in the Primitive most pure times while the woman was yet cloathed with the Sun Revel 12. and even thereafter also when corruption came on in such degrees as the third of al green thing in earth the third of the sea things therein the third of fountaines and rivers the third of Sun Moone starres day night was smitten Neither only now againe in the reviving light of the Gospell since the first of three Angels break out through the midds of heaven with the euerlasting gospel Revel 14. whereby the Sun by degrees wresting out froÌ„ vnder that darknes hath now at last lightened al the earth with the glorie thereof but that eveÌ„ in those mid and most miserable times wherein SuÌ„ne and aire were totally eclipsed by the smoake of the bottomles pitt and all the earth followed the beast yet still also God had a number sealed and that howsoever in coÌ„mon they were so farr either in simplicitie