Defense of the Lawful Calling of Ministers of Reformed Churches, Commentary

Defense of the Lawful Calling of Ministers of Reformed Churches · Commentary

p. 1A SHORT DISCOVERIE OF THE ADVERSARIE HIS DOTTAGE, IN HIS IMPERTINENT AND ridiculously deceitfull demaunds.

THat thou mayest perceave (Christian Reader) how foolish & fruitles a labour it is to dispute with these men. When their pamphlet against our callings, which stirred me to defence, was put abroad: it was backed by the applauders thereof, with insolent braggs that no answere either would or could possibly be given it: &, that, though twenty answers were made thereto, yet they should all be refelled with als many sound replyes. Herevpon, at the intreaty of some well affected brethren (least the hearts of our weake ones should be dismayed) I was mooved to writ my treatise of defence: whereof a copy falling in the adversarie his handes (and that without my knowledge and against my purpose, who, hating contention, framed my paines onelyonly for resolution of modest minds) I heard divers and daylie surmises from them, that my treatise would be in short tyme solidly refuted. And, I, accordingly, more exspecting what a traveling mountaine would bring foorth, then mynding any reply therto: at last my copy returned to me carying such notes of a censuring penne as occasioned my epistle to a recusant. Wherevpon their boast of refutation still waxing, and I thereby, exspecting some what more then in end to find but a ridiculous mouse: were brought to me, at length, p. 2after many weekes from the partie, and delivered with no small circumstance, forsooth, and earnest protestation of an answer in writ, these ensuing lines.

It is to be demanded of the ministerie, for the true resolution of a Christian soule, which if they resolve not, wee will account them, &c.

SEeing the Ministers of Scotland graunts the church of Rome to have been once the true Church of Christ, wee desire them to thew in what yeare of God shee made first defection from the true religion, and by whom shee was condemned for heresie. Likewayes, wee desire to know the names of these who since the Church of Rome fell from the trueth, hes continually from time to time, and age to age professed this religion in all substantiall pointes of doctrine as they presently professe, whose doctrine and writings in all pointes of religion, they will advow and byde by.

NOw consider (good Reader) what either pitifull ignorance, or rather poysonable perversnes of an inpudently evill conscience these demaundes bewray most evidentlie. Our disputation was about the lawfulnes, or vnlawfulnes of our Pastorall callings. This they by their treatise laboured to evince: I by my defence pleaded the other. In this our litis-contestation, partly by dumbe, partlie by speaking signes and draughtes set by them on the margent, or drawen betwixt the lines of my booke, they sought, at first, that it might seeme they had somewhat to say against me. Therevpon, in my epistle to a Recusant, I sustained my point. Now, in steed of replying ought, either for confirming their owne, or impugning my part of our debated matter, the question is, (whither impudently or ignorantly) altered: and, from the institut point of our vocation, like slipperie Iles, they slyde backe to new demaundes of our doctrine. Is this, I pray you, to dispute, or to dallie? Are these the fresh fyrie edged schoolmen arrived lately, and with so great exspectation of working wonders, from Paris, Lovan, Rhems, & Rome; shaping, shooting, p. 3and slopping men through with syllogismes; who neither, can propoune ought, or sustaine to heare any answere but in forma & figura; that nowe they forget not only all forme and figure; but therewith, all both mense and sense also, in so shamelesly shifting the question, & casting in, kowardly, a kard of another kynd? why remembred they not their owne offer so often and confidently made vsus by worde, write and printe; that if we could but once cleare the lawfulnes of our callings, they would, without more adoe or furder disputation about heads of doctrine, give vsus their handes? For our vocation I have said somewhat against their obiections in my Treatise of defence. and, againe, in my epistle to a recusant, I have replyed to their censuring notes. If I have cleared the point, why remember they not their covenant? If I have not, yet why, in place of refelling my argumentes and strengthening their owne point, am I deceitfully drawen away from the question in hand; by newe and impertinent demands of a different matter? and yet if in this their shameles shifting, there were, in them, any one spunke of sinceritie, I could even gladly bee drawen to follow them. for that, I confesse, it is a much more sure way from truth of doctrine to establish lawefulnes of vocation, then, vponupon the slipperie ground of outward ordinary calling, to build a warrant of doctrine.

But consider, I pray you, first, the ingenuitie of the demaunder, in the substance of his demaūds: and, next his aequitablenes, in his prescribed rules. wee are desired (in summe) to evince that the Church of Rome hath made apostasie from the truth: and, therewith, to cleare that our doctrine is the veritie of God. But, (shameles men) what have we bene doing, these more then a hundreth yeares agoe, but filling the world with volumes; whereby wee have so plainly discovered their abhominations, and verified the truth of our Doctrine; as wearied with contesting therabout, or rather vexed with their cleare convincing power of light, they were faine to cast vp all either p. 4disputation, & come in end as to their last refuge, to quarrell our vocation? the lawfulnes whereof, when, thervpō we have stablished against al their cavillations, they leape now back, & of new again intend accusation against our doctrine. what is this else, but (as children, in their sporting, childishly practise and more childishly speak) to play titbore tatbore with vsus?

Now, as he hath forgotten all shame in so childish shifting the question, so, by his limitations laid down to vsus (I know not by what law) how to answer him in both the points demanded, he exponeth plainly to the perception of any sensible Reader, what sound mind he hath & what aequitablenes is in his dealing with vsus. First, for evincing the apostasie of the church of Rome, we must take this law of the demander: that in so farre as the Church of Rome was once the true Church of Christ, we must, therefore, condescend what yeare of God shee made first defection, and by whom (accordingly) shee was condemned of Haeresie. Reasonable men, indeed. And yet their companions in spirit,Iohn 19.7.John 19:7 pretended in als bad a cause, some more equitie: VVe have a law (said they) & by this law he ought to die. Our adversaries, neither having nor so much as pretending any stable law against vsus, and therefore in an evill conscience shunning all right lawes of examination: they wil (in no small modestie forsooth) set downe rules of their owne braine, whereby they will have both them selves and vsus tryed.

But, heerein, first, I can not but greatly muze, whither foolishlie or fraudfullie the demander hath fallen vponupon so either an improper or so presumptuous a maner of speach, as, indefinitlie and absolutlie, to call the Church of Rome the true Church of Christ. that, consequently, all other churches may either bee secluded from this title, or bee compelled to come in vnderunder the name of the church of Rome. Neither doe I so much muze hereon, for any doubt I have of the Demaunder his owne meaning (for I know how blasphemouslie bold they are, if not to mende the magnificat; yet to carve careleslie at the Creed, by adding Romanam p. 5to Sactam Ecclesiam Catholicam: thus forcing all, if not to receave the character, yet at least the name or number of the beast; but that he proponeth this as a point graūted by vsus. I admire his impudencie: for, of the church of Rome; before shee became a harlot, we confesse that shee was a true church of Christ: or one of his true churches: or a true part of that his true church which is but one. but to intitle any particular Church, absolutly and indefinitly, with the name of the true Church of Christ, it is an insolent speach, and not according to the stile of holy scripture, which addeth alwayes some distinguishing designation, as the Church which is at Rome: in Iudea: in Corinth: of Galatia: of Ephesus, Smirna, Pergamus, &c. As for the church of Rome, Revel. 17.5Rev 17:5at length, becumming not only a harlot, but also the mother of whoordomes in all the earth, in which respect only it was that all commonlie therein did take her name; wee deny her, so, to bee either the true Church of Christ, or anie true part thereof; but the Synagogue of Sathan and an abhominable Whoore, borne vp and advanced by a blasphemous and bloody beast. howsoever, all the while, vnderunder and within his vsurpation (even where Satan his throne was) the true Church of God long dwelt shruded and suffered to live vnderunder the name and number of the beast, yet free alwayes from his character. but, least I seeme over narrowlie to sift syllables, I passe this there, whither ignorant or arrogant, maner of speaking.

For prooving the church of Rome to have made apostasie from truth, we must, by our adversaries iniunctions, cō descend vponupon the yere of God, wherein the first made defection: and who they were that, therevpon, even then, convinced her of haeresie. and shall this then serve to exime her or any other church from the blot of defection or haeresie in all time thereafter; and make all whatsoever shee holdeth to be vndoubted truth, if the first houre and firste degrees of her apostasie have escaped a publike note? or howsoever noted, if yet shee hath not bene publikely condemned of haeresie, or howsoever, both noted p. 6and condemned, yet if no publike record thereof be extant to future ages? shall any long space of time iustifie waxing and obtaining errour? or is there any such prescription against truth, but that, jure postlimin… at least, it may alwayes pleade iustly for reposition? I leave, here, to the vpright consideration of any indifferent minde, what true confidence these men can have of their owne cause, who prescribe such limitations: and, being challenged of sacrilegious guiltines, will offer themselves no otherwayes to tryall: then, as if a cunning and long covered Thiefe tatched with innumerable fangges, and having all his houses stuffed with stolen wares, yet should partly protest, that in so farre as he had bene once honest, and of all men accounted so: hee ought therefore to be reputed so still, notwithstanding of any thing found by him, except it may bee cleared, what houre of his lyfe he did first begin to steale, in what place, and from what persones, and, therewithall; who had even then convinced and condemned him for a Thiefe. Or as if a subtile and long dissembling harlot, 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 vponupon 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.

p. 7We know that putrifaction cōmeth 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 cōmonly 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 coūted 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.2 Thes. 2.72 Thess 2:7 We know by scripture and agreeable experiēce, 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 vnderunder faire pretences, and from small,Revel. 13.Rev 13 and (as appeared) not intolerable beginnings; Antichrist vnderunder 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,Revel. 2.Rev 2 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 Piti…ullie ignorant, or perverslie refracta…, 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 p. 8degrees 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 n…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 eras… 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 thē, through deceit of Philosophie did slyde vponupon some fonde fantasies of Purgatorie; yet their opinions thereof at first were als farre from such a Purgatorie as thereafter and now the Church of Rome defendeth, as the Roman…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 …lide c…rgu…, forfitan verumest? Would Augustin have so spoken of such an article of faith, as vnderunder 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 flāmes 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 …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 p. 9that sacrilegious foreign set vp in contumelie of the crosse of Christ,Revel. 9.Rev 9 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 thē death? Auricular cōfession 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 cōmitted 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 the godly care, which, against the feritie of beastly persecuters, was had of their funeralles and collecting of their dissipated relicts: to how, not only a superstitious dottage, but even to how detestale an Idolatrie, tyme, by Sathan his subtilitie, made it to degener p. 10in the worship not only of creatures, but even of carions, miserable experience hath proved. The Fathers, in a preposterous zeale and piece of carnall wisdome, seeking to abrogate all memorie of Heathenisme, and finding how difficill a thing it was to reduce superstitious people from a long and plausible custome of evills, they turned all the solemne rites and festivities of tymes and places dedicated and practized in the worship of Heathen Idolls, to the celebration of the memorie and honour of saints. Thus (as blind Steuchus foolishly glorieth of Satan his subtil successe in the mysterie of iniquitie) Omnia Prophane Sacra effect… … & ritus profani corporunt esse …itus sacri,Pro donat. Constant. …ont. Vallā. &c.) and, by time, through Satan his sleight working by the superstitious humours of vaine men, what was gained hereby, but that with interchange of Idolls, the Idolatrie abode no lesse abhominable then before? The execrable erecting and adoratiō of Images (against plaine scripture, expresse iudgement of the Fathers, and cleare Canons of orthodox Counsells) of what time it was, the terrible Tragedies stirred vp thereabout, and the proud and respectles renting of the Church of Christ have left vsus too lamentable recordes. If all the Fathers who lived even many hundreths of yeares after Christ, were presentlie reduced to life, & did heare what a stirre is made in the world nowe about trāssubstantiation, would they not all start at once, astonied at so strange a sound? and even bee greatly amazed what monstruous meaning vnderunder so prodigious a word could be implyed? What would these holy Fathers (who if in any other, have most plainly left their minde in that point) think of the doctrine which now the church of Rome holdeth of the sacred Supper? When even the author of the glosse on the Decretal: albeit him self plunged in a hudge measure of prevayling darknes, yet did so farre skunner at the portētous wordes prescribed by Pope Nicolam to Berengarius (who, as they have given out of him, whither falslie, or that fleeing one extremitie hee did fall perhaps too farre to the other, did think too slenderly, and p. 11speak to warshly of that sacrament) that hee exclaimeth no small perill to be in them of breeding a worse haeresie then was that of Berengarius? Who is so childish as to be ignorant how lately and how audaciously, in an advowed contempt of the Lord his institution, and of all ancient and pure practise of the primitive church, the sacred supper was mutilated, and the people proudly & profanely prohibited all vse of the commanded cuppe?1. Tim. 4.1 Tim 4 Now in these two points, wherby the Apostle designeth the devilish doctours of later times, who knoweth not what libertie both is left to christians in the written word, and was also long practised in the primitive Church? and how that voluntarie abstinence in both kindes: first to hyperbolically praised; next, too superstitiously admired; albeit no way necessarily required, yet brought men and woemen by time to delite too much in wil-worshippe; and vainly, to become votaries of more then either the Lord required at their handes, or they were able to performe? And Satan thus in end tooke advantage, by his hypocriticall doctours, to the overthrow of all christian libertie; to lay on importable burdens on the consciences of men. Single lyfe, though by some Fathers (too full of their owne sense) it was over farre extolled, even with the contumelious reproaching of that holy bande, which the Lord him selfe first instituted, & that even before sinne came in the world: which by his presēce in the flesh he both countenanced & graced:Gen. 2. Iohn. 2. Heb. 13.4.2 John 1:2Heb 13:4 and which by his Apostle he calleth honorable in al persons: yet was it long ere Satā durst be so impudent as, vnderunder any hypocriticall pretence of holynes, by the vicar of his throne to open so plainly his Dragon his mouth,1. Tim. 4.31 Tim 4:3 as to come to foreign and foreign. Which vsurpation how late it was, the miserable vexation of manie churches, & of these in this our Iland in speciall, for constant withstanding: and at last, this yoake of bondage not willingly receaved, but violētly imposed, can wel enough verifie. Now, withall, how cunninglie and by what degrees, for advancing, strengthening, and maintaining of all these errors, the vicar of Satan his throne vnderunder pretence of p. 12the Lamb his hornes, ascended (as Gregory speaketh) cul… singularitatis, it hath bene a thousand tymes more then manifestly shewed. And yet in a silly shift, God wot, our adversarie summoneth vsus, and that, foresooth, with certification, to shew thē how, tanquā vomere tusco, Erutusille Tages, repente doctus in ipso nascendi articulo. so, the church of Rome hath, in one instāt made defection: and even in that point, hath bene not only pointed at, but also painted out as haereticall. But, vainly & impertinently (which once to think were execrable impiety) had Antichrist his arysing and worke of iniquity beene of the holy Ghost named a mystery, wherein Sathan in all deceaveablenes of vnrighteousnes should bring on such a common apostasie, as whereby his vicar his throne should be erected even in the Church, and who in his owne tyme should be discovered: if the first degrees thereof had beene not onelyonly exposed to common perception, but noted also: neither this only but also publikelie condemned of haeresie. And what will you doe then with these men who will admit no other rules of disputation and examination; but which are plainly repugnant to all the clearly foretold and fallen out course of GOD his wyse dispensation in the case of his Church, and of her condition accordingly?

Now, how aequitable our adversaries are in their owne case (that they will, foresooth, he content to be tryed by a rule of their owne appointing) so reasonable they shew themselves towardes vsus in admitting vsus to the defence of our doctrine, but so, as wee must take also from them the law of examination: Namely, that they will accept no defence of vsus except we designe the particular persons who from age to age have holden the same doctrine which we professe, and that in all the substantiall points thereof, and whose writings in all points of religion wee will advow and byde at. And is it so indeed, that we have not a more certain rule of truth; then what from age to age men may be cleared to have holden? Or, rather, are not all ages, and all men in all ages, and all and whatsoever opinions of whatsoever men in any age, to bee reduced to p. 13examination by that stable truth and everlasting Gospell which Christ and his Apostles first preached, and thereafter, by the will of God, (as sayeth Ireneus) did put in writ, to remain for ever,Lib. …. … pra…s. the constant ground and rule of our faith? Shall this invariable and inviolable truth of God be subiect vntounto men; or men vntounto it? And, though all men were liars, shall therefore the truth of God faile? Shal tyme so strengthen errour, as, what from the beginning was invalid, any length of dayes shall make it good?Math. 15.9.Matt 15:9 The Lord himselfe being accused (as we are now) of transgressing the tradition of the Fathers, answered that in vaine they worship God,Math. 19.8.Matt 19:8 who teach for doctrines the traditions of men: and against most inveterat, strongly authorized, and obtaining errours, hee opposed this one reason that it was not so from the beginning. The most approoved amongst the Fathers have taught vsus, that, for warrant of faith, we have neither to rely vponupon what they themselves, or what the Fathers who were before them have said, but vponupon that which Christ and his Apostles who were before all have delivered. Antiquity I confesse, were a great argument for truth, if Sathan had not beene a lier from the beginning. And yet the adversarie is so ridiculous as to demaund vsus what men they are, whose doctrine and writtings in all points of religion wee will advow and byde ate. But miserable men, is there an option left vsus, or any who will not perish in blindnes, to make a choise to whose doctrine and writings in all points of religion wee will betake vsus? Hath the Lord left vsus so incertain what to flee or follow? We are not to advow or byde at any either doctrine or writings as vndoubted truth, but what in the sacred scriptures is set downe. All other whither doctrine or writings of whatsoever men and in whatsoever age,Epist. 19. all Hieronym. which words are insert in the decretall distinct. 9. can. …is so…. wee advow and byde at but so far as they are consonant to that. So as if an Angell from heaven preach any other Gospell, let him be anathema. Eis solis Scriptur arum libris qui iani Canonici appellantur (sayeth Augustin) didici hunc timorem honoremq̄ue deferre, vt nullum serum authorem scribendo aliquid errasse firmiter credam. p. 14And a little after. Alias autem ita lego vt quanta libet sanctitata doctrina que pr…p…lleant, non ideo verum putem quia ipsi ita censerunt, sed quia mihi, vel per ill…s authores canonicos, vel probabili rations, quod à veró non abhorreat, persuadere potuerant. That is, onelyonly to these bookes, of Scripture, which are called Canonik, have I learned to yeeld this feare and honour, that I firmelie believe no Author of them to have erred ought in writings. As for others I so read them, as, how excellently soever holy or learned they be, yet I thinke not ought to bee, therefore, true, because they have thought so, but because either by these Canonicall authors, or, by probable reason they were able to perswade me that which doth not abhorre from truth. And have we not more then a thousand times evinced evidētly that we professe & maintaine no other doctrine, then that which Christ & his Apostles first taught by word, & therafter left vsus in register for a stable and vndoudted rule to al succeeding ages: & which, in despyt of Satan, albeit busily advancing the mysterie of iniquitie, yet was commonly holden in the Church more then three hundreth yeeres thereafter? And, which, howsoever by prevayling darknes of the bottomles pitt, it was so farre, at length, eclipsed, as Sathan obtayned a throne even in the Temple of God, yet was, all the tyme of that prevayling errour, the true both light and life of these, who dwelling even where Sathan his throne was, and albeit in weaknes tolerating spirituall fornication, yet keeped the name of God,Revel. 20.Rev 20 & lived & reigned with him a 1000. yeres not receaving the beast his character: albeit lurking vnderunder the shadow of his name or number: &, which, from vnderunder that overwhelming deluge of darknes, hath brokē foorth again now three hundreth yeres agoe, and that by degrees (praysed bee God) so clearly and powerfully, to the convincing and dispelling therof, as it maketh the recurelesse characterized followers of the beast to gnaw their toungs for sorow & blaspheme bitterly. Our adversaries, in this their demaūd are no lesse ridiculous, thē were either a senseles foole, or a perverse iangler, who, the sunne arysing bright in the morning, p. 15yet because, soone after, it is by degrees so lapped vp in clouddes and mist as it is not seene of men in the earth, till that; some houres before even, breaking out again clearly, & dispelling all that overshadowing darknes, it lighten of new the earth, would, therefore, with pertinacie plead that the sunne thus wrestling out from vnderunder that overvailing cloud, were not the true sunne which in the morning had shyned, but some counterfait and never before seene Comet: because, foresooth, their eies had not all the minuts of the day sensibly seene the shyning body and particular progres of it. But, poor Idiots, the sunne hath such a soveraine and singular both light and heat, as, though all the dolts in the worlde would disclaime it, yet wil evince it, to be alwayes one and the same:Exod. 10.23.Exod 10:23 and, albeit long covered and vnperceaved in common, yet that, all the while, it still so shyned, as howsoever in all Aegipt was palpable darknes, yet, in Gosben was cleare and confortable light.

In my treatise of defence and 19. section thereof, answering this same obiection, I alledged, that as divers of our men had done, so I might bring faire Catalogues of men who in former ages had holden the truth & heavely lamented the prevayling corruptions of their tymes. But I gave, there, divers and good reasons why neither ought that iustly bee required of vsus, neither we bee so foolish as to divert with our adversaries to so vnnecessary an altercation. And, long before, in my commentarie vponupon the 14. Chap. of the Revelation, I shewed, how, to answer the adversarie ought hereto, were but vainly to hale the coard of contention with men whose mouthes wee might stoppe by more sure and evident arguments. And yet the adversarie (in a good conscience I warrant you, of a iust cause) will admit, now, no rule whereby to examine vsus, but which hee knew verie well that, before any demande from him, I had, for good reasons, reiected: and he is so extreemly impudent heerein, as not onelyonly without refelling any of my reasons, he still vrgeth it: but fearing also what herein I might verie well performe if I pleased to answer a foole to his follie, and so p. 16proove a foole with him: that, wherto I refused to answere, being proponed evē in a large case, he reponeth to me now with such strict limitations, as any sensible Reader may evidently perceave, he hath fore-caston his evasions how to escape taking. And for this it is that, forsooth, we must show who frō age to age not onley held, but also professed the same Religion, and that in all substantiall points. And whose writinges, in all points wee will advow and byde at. Heere, hee hath prepared to him selfe exceptions against any whom hee thinketh that, in those most corrupted times, wee can produce against him. First, if 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 vsus by these aequitable men, not only shall they serve vsus 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 vsus, 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 vsus 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 tyrānicall vsurpation, wherby no libertie was left (without certaine peril) of anie open opposition; or, if, of open profession, yet not of publishing p. 17in 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,Epist. 119. ad Ianuar. yet hath hee, indulgently, covered it vnderunder 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, vnderunder 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,lib. 4. epi. 34 & epist. 38. qui appellationem sibi vindicabit vniversalis Episcopi, even pro foribus est: and that, quod dici nefas est, Sacerdotum exercitus paratus est ad a…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, Ad Eugen. Pap. ….tu pastor procedis multo & precioso circūdatus auro. Si auderē dicere daemonum magis quā ovium pascua haec. Scilicet sic factitabat Petrus, sic Paulus ludebat: & mur mur loquor & quarinicniam omniū Ecclesiarum. And facitis hoc quiae potestis, sed vtrum debeatis, quaestio est. p. 18And, 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, …inam in te def…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 àte tames mosiste non venit. Soone after these times men begā 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 reformatiō should come, as to dispaire that he could be cured:Revel. 10. and 11.Rev 10 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 & querimoniā omnium ecclesiarum, he shal start out at the postern of opē profession, and that of all substantial points. If we bring Gregory or Bernard, or other such: then, some particular defectes of these godly mē (which both the Lord hath mercifully passed by and we also would charitably cover) are narrowlie sitted out & cast in our teeth, to deprive vsus of al their good. so as, except by his forlaid rule, wee advow and byd at all whatsoever they have written, they must stande vsus for no witnesses. But, herein, a needles fear hath made my adversarie vnnecessarily to bewray himself how small either cō 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 groūds, to divert foolishly to so wyde and vain a field of endles altercatiō. 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 p. 19was 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,Revel. 8.Rev 8 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 frō vnderunder that darknes,Revel. 18.1.Rev 18:1 hath now at last lightened al the earth with the glorie thereof) but that evē in those mid and most miserable times,Revel. 9. and 13.Rev 9 wherein Sūne 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 cōmon) they were so farr either in simplicitie abused, or by fear dismayed, as to tolerate spirituall fornication, and to receave the name or number of the beast, yet, they keeped the name of the Lambe his father, and never receaved the beast his character. of whose murmurings and regrets (in despite of all repressing and suppressing tyrannie) we could bring, & divers of vsus have more then once brought such instāces from storie, as may confirme any cleane hearted man that, both sparkles of true light remained and many also were inlightened and lived thereby even while Antichrist by prevayling darknes appeared to obtaine all. But, to bee drawen childishlie to answer our adversaries heerein according to their perverse minde, and prescriptions & limitations, impudently, against al law and reason, and in an evidencie of an evill and self-accusing conscience, laid down vntounto vsus, it were not only to answer a foole to his foolishnes, and so to become a foole with him: but it were even to discredit that vndoubted truth which we professe: by labouring to prove such a case as is flat contrarie to the clearly foretold course, both of God his wise dispensation, and (by his permission) of Sathan his subtill dealing in the mysterie of iniquitie waxing, obtayning, discovered, and overthrowen. The holy Ghost hath so clearely foretold both the case, and particular p. 20course, as, either our adversaries ignorance is miserable, or their perversnes abhominable. Wee are forwarned of such an Apostasie as whereby Antichrist shall sit Lieutenant of the Dragon his throne, even in the Church of God (as even Augustin inclineth to interpret.)De civitate De…, lib. 20. cap. 19. Revel. 2.Rev 2 In this vsurpation wee are forwarned that GOD should still have a Church dwelling even where Satan his throne was: but with this note of infirmitie, that, albeit themselves keeping the name of God, yet they should be brought to tolerat spirituall fornication. And, yet, even in this case our adversaries will needes have instances given them of open profession and advowed contestation,Revel. 9.Rev 9 and that, in all substantiall points. Wee are forwarned that spirituall darknes shall so overgoe Sun and Aire, all spirituall both active and passive light in the visible Church, as none shal be exempted from the evil arysing thereof. Except a few secrete sealed-ones, who while all the earth follow the beast: shall cleave constantly to the Lambe:Revel. 14.Rev 14 but so, as none shall either heare or learne their song but themselves. But our adversaries will have both them and their song not onelyonly even then commonlie knowen and heard, but also registrat records thereof remaining. We are forwarned that Antichrist shall so tyrannize in the holy City and Court of the Temple (the visible church)Revel. 11. and 13.Rev 11 as all true worshippe shal be trodden downe therin as it was in Israel by Iezabell three yeeres and a halve of famine: and by Antiochus Epiphanes, abrogating the daylie sacrifie and erecting the abhomination of desolation in place thereof, the same space: and yet that all the while GOD should secretly & wonderfully preserve two Candlestiks and two Olyves within the Temple. And our adversaries yet will have vsus to shew an advowed standing true worshippe all that tyme even in the Citie and Court. Now what were this, I pray you, but either blasphemouslie to belie the holy Ghost, or foolishlie to discredit that vndoubted truth which wee holde? So miserablie ignorant are our adversaries, that they perceave not how that, which they most obiect against vsus, speaketh stronglie for vsus; and p. 21even in that wherein they most glorie, is their evident disgrace.

And yet these demaunds, which I have thus shortlie discovered to be impertinent, foolish, and fraudulent, are sent to vsus with a supercilious certification, that except wee resolve them, therin they will account vsus, &c. Satis, foresooth, pro imperio: their, &c. I warrant you implyeth a ponderous Apostopesis of much worse then they would say out, or yet their Paper could beare without blushing: yet, they can account no worse of vsus then their companions in spirit did of our Lord and maister, whom they called a Samaritan and a Devill. And with them wee can neither exspect nor covet to bee in any better account, except wee were lyars and murtherers like themselves. But wee passe verie little to be iudged of such as the Lord, in iustice, hath given vp to mindes void of all true iudgement. And shal any terrour then of this their supercilious certificat stirre vsus to play the fooles in answering thē, in that which a 1000. times already hath ben evinced? That as, now, to escape taking, they have in an evil conscience start from the questiō of our vocation to these demaūds of our doctrine, so when they ar reduced of new to any strait herein, they may als shamelesly cast in again to vsus. O but where is your calling? Shall we labour to resolve those who even professe that they are in nothing so much resolved as in this that they will never either seek for or admit any resolution? shal we either disput with such Doctours; as give their disciples infallibly to hold; or take paines for resolution of such disciples, as readily receave, believe, & maintain; that for them to read scripture, is not only a profitles, but also a perillous exercise: that the true sense of the holy Ghost & of scripture may be more certainly had from the Doctours then from scripture: and that yet, through their diversity of opinions & even doubtfull delivery therof, wherthrough the protestāts plead that the most approoved Fathers stand for them, so incertaine also is any resolution that way, that to have the soule fully setled, it must simply & wholy rely vponupon the iudgemēt & determination of the church: p. 22which the ghostly Father will take vponupon his soul to be only that Rome: that, in any case, all conference with ministers, all reading of their workes, and hearing of their sermons be carefully eschewed. And, if vponupon any necessitie it should befal them at any time to be present at a preaching, then, either to sleep or stoppe their eares: or if they must here, yet that they never suffer their hearts once cōdescend to esteeme any better of them (how plainly, powerfully, or holily soever they appeare to speake) but that it is Sathan speaking to them in a man his semblance. These late arrived Rabbies who are so securely roving in these quarters and subverting instable soules: and their disciples also who give them so glad eares, know very well, if I have heere summarily comprysed and rightly recounted to them the compend of their Ca…echisme. So as, in conference with some of ours, one did not stick (ô prodigious blasphemy) to answer, away with your Scripture, you may proove a hundreth lyes from Scripture. And is it with such Doctours as deny the principles, and destroying all true grounds of resolution, will tye men to fansies of their owne imposing that wee should disput? Or have we to busie our selves for resolving of such disciples, as (because the shining light of the Gospell cannot bee gotten extinguished) therefore, either gladly learne, wilfully to winck at it, or, willingly, yeeld their eies to bee pyked out, least they should see and turne? shal we then answer these demaunds. Or (as Godly and wyse Ezechia, in the case of rayling Rabsacbee) shall wee not resolve rather not to answer them one worde, but to spred out their blasphemies before the Lord? Yea verely. Neither is ought I have heere said so much to make them any answere, as to open to true Christian soules (in Christian singlenes & sobernes seeking light, & not in pryd & perversnes to strengthen the Idols of their owne hearts) how impertinently, ridiculouslie, & deceitfullie, these demaundes are proponed. For whose fuller resolution herein, &c how farre & what is requisit to be answered to them: besides many other & more learned works thē my slēdernes can affoord: let thē read also my preceeding p. 23treatises of defence, and my cōmentarie on the Revelatiō : and thereof, specially, that typicall relation which the seven Churches of Asia have to the militant Church according to her distinct and succeeding cōditions in the mystery of iniquitie working on the height, and her arising againe from vnderunder that evill (which point in the London copies, vponupon misconceaved ielousies was left out) what I have writtē on the 8.9.10.11.14.16.17. and 20. chapters thereof. Read my Lord of Plessie his learned workes of the mysterie of iniquitie. and, who lift to take the paines, for more clear & ample accommodation of all, let them read the Magdeburgick storie and the particular conditions of the church set downe therin at length everie centenarie of yeares from our Lord his incarnation till our dayes. By these, any soundly set & sensible soule shall finde sufficient resolution of al the course of Antichrist by degrees arysing to the toppe of sacrilegious impietie: and how God still preserved a church, in the mids of his most tyrannical vsurpation: as for such persons as demand vsus with no other hearts then the Pharisies did Christ, or, these, who hypocriticallie asking counsell at the Prophet, and, then, not finding it agreable to the biais of their foreplotted and corrupt conceptions, did therefore, impudently tell him,Ier. 43.2. & 44.16.Jer 43:2Jer 44:16 thou speakest falstie, the Lord our God hath not sent thee and, the word which thou hes spoken to vsus in the name of the Lord we will not heare it of thee, but we will doe whatsoever thing goeth out of our owne mouth, &c. These we leave to the mist of their owne imaginations, and iust induration of their owne deceitful and deceaved myndes: whereto they are given vp iustly of the Lord,1 Cor. 14.37 Math. 11.19 Revel. 22.1…1 Cor 14:37Matt 11:19Rev 22:1 because they delight in lies. If any man be spirituall, let him acknowledge, that what I writ, is the truth of God: if any man will be ignorant, let him bee ignorant. Wisdome will bee alwayes iustified of her owne children: and such as are filthie, let them be filthie still.

Augustin de civitate Dei, lib. 2, cap. 1.

Si rationi perspicua veritatis infirmus humana cōsuetudinis sensus non anderet obsistere, sed doctrinae salubri languorem suum tanquam medicinae p. 24subderet, donec divine adiuterie fide pietatis impetiāte sanaretur: non multo sermone opus esset ad cōvincendum quemlibet vanae opinionis errorem, his qui recte sentiunt, & sensa verbis sufficientibus explicant. Nunc vero quoniam ille est maior & tetrior insipientū morbus animorum, quo irrationabiles motus suos, etiam post rationē pléne redditam (quanta homini ab homine debetur) five nimia casitate, qua nec aperta cernūtur, sive obstinatissima pervicaciae, qua & ca quae cer…untur non feruntur, tanquam ipsam rationem veritatem que defendunt: fit necessitas copiosius dicendi, plerumque res claras, velut …as non spectantibus intuendas, sed quodammodo tangendas palpantibus & conniventibus offeramus. Et tamen quis disceptandi finis erit & loquendi modus; Si respondendum esse respondentibus semper existime…us? nam qui vel non possunt intelligere quod dicitur, vel tam duri sunt adversitate mentis, vt, etiamsi intellexetint, non obediant respondent vt scriptum est & loquuntur iniquitatem atque infatigabiliter vani sunt. Quorum dicta contraria si toties velimus refellere quoties obnixa fronte statuerint non curare quid dicant dum quo cunque modo nostris disputationibus contradicant, quam sit infinitum & erumnosum & infructuosum vides. Quamobrem nec te ipsum, mi fili, Marcelline, nec alios quibus his labor noster in Christi charitate vtiliter & liberaliter servit, tales meorum scriptorum velim Iudices qui responsionem semper desiderent, cum his quae leguntur audierint aliquid contradici: ne fiant similes …arum midurcularum quas commemorat Apostolus, semper discentes & ad veritatis scientiam nunquam pervenientes.

That is.

IF the weake sense of humane custome were not bolde to withstand the reason of cleare truth, but did subdue her maladie to healthsome doctrine, as to a medicine, till (holy faith obtayning) by divine aide it were healed: then to such men as, both themselves mean soundlie, and, with dexteritie doe expresse their meanings in sufficient words, it shuld not be needfull to spend much speach, for convincing what soever erronius and vaine opinion. But, now, because that disease of foolishe mindes is so much the greater and more detestable, as, even after a reason is fully given them (so far as man to man is holden) yet they maintaine no lesse their vnreasonable motions, then if they were selfe reason p. 25and truth: whither that this falleth through too great blindnes whereby they are not able to perceave most plaine things; or through most obstinat perversnes, whereby they cannot abyde even these things which they perceave clearly: therefore, oftymes, men are, of necessitie, forced to speak the more amply even of plaine matters: as offering them not so much to the view of men who see, but even, in a sort, to bee handled by groapers and winkers. And yet, what either end shall their be of disputation, or what measure of writing; if we think that replyes must bee alwayes, made to them who answere vsus? for, who either are not able to vnderstand what is said, or, are so refractarie through frowardnes of minde; as even, though they vnderstand, yet they will not yeeld: they answere still (as it is written) and pratle iniquitie, and they are vaine without wearying. Whose gaine-sayings if we would refell als often as, with wilfull headines, they determine not to care what they say, so they, any way gainsay our disputations: thou seest how endles, toilsome, and vnfruitfull a busines it were. Wherefore, my sonne Marcellin, I neither would have thee nor any others (for whose vse and vtilitie these my paines are, in the love of Christ, and freely taken) to be such iudges of my writings as doe, alwayes require a reply to be made, whensoever they heare that ought is said against these things which they reade: Least they become like to these woemen of whom the Apostle maketh mention, which are ever learning, but never attaine to the knowledge of the Truth.

FINIS.

End of the text · Patrick Forbes, Defense of the Lawful Calling of Ministers of Reformed Churches (1614)