the true Canon of Scripture in their dayes how comes it to passe that Bellarmine cites the Councell of Nice for the booke of Iudith Why doe the Romanists claime the antiquitie of their Canon from the Councell of Carthage Why doe they professe in honor of that Councell that it was generally receiued and that S. Austen subscribed to it when as that Canon touching the Apocryphal Scriptures was not decreed nor confirmed by that Councell by their owne confessions But admit the Councell of Carthage had decreed it yet can any man prooue that the Church at that time did receiue the bookes of Iudith of Hester of the Maccabees and the rest for the rule of faith Shall we thinke that Saint Austen maintained the Canon of Scriptures contrary to Saint Hierom must wee beleeue that the Councell of Carthage within lesse then thirtie yeeres did decree contrary to the Councell of Laodicea nay more is it so much as probable that both those Councells should bee confirmed by one and the same generall Councell of Trullo and yet one should decree a contrary Canon of Faith against the other And as touching Saint Austens subscription to that Councell it is a sufficient allegation against it that the 47 Canon was neuer decreed in that Councell and the rather it appeares by this for that St. Austen did not allowe the booke of Iudith of Wisdome of Ecclesiasticus and the Maccabees for Canonicall all which are expressely decreed in the Councell of Carthage for Canonicall Touching the booke of Iudith St. Aug. de Ciuit. Dei lib. 18. c. 26. l. 17. c. 20 he tells vs the Pewes neuer receiued it in to the Canon of Scriptures withal there he professeth that the Canon of the Iewes was most authentical Touching the bookes of Wisedome and Ecclesiasticus hee tells vs Solomon was a Prophet as his workes namely the Prouerbes the Canticles and Ecclesiastes doe witnesse all which are Canonicall August de Ciuit. Dei lib. 17. c. 20. but Ecclesiasticus and the booke of Wisedome were onely called his for some likenesse of stile but all the learned affirme them none of his yet the Westerne Churches held them anciently of great authoritie And lastly touching the bookes of Maccabees hee declareth by pregnant and seuerall reasons that they are Apocryphall First by way of distinction hee tells vs this reckoning is not found in the Canonicall Scriptures but in other bookes which the Church receiueth for Canonicall Secondly hee tells vs they are accounted Canonicall for the suffering of holy Martyrs whereas the Canonicall bookes are simply and absolutely of themselues and for themselues Canonicall Thirdly hee tells vs the Church did receiue them not vnprofitably which is as poore a testimony as hee could haue giuen of his own works Fourthly they are receiued with this condition if they be soberly read in the Church And lastly hee giueth this speciall reason in behalfe of the true Canon of Scripture Christ giueth his Testimonie to those bookes as namely to the Law to the Prophets to the Psalmes because all they beare witnesse of him but the Apocryphall bookes neither witnes any thing of Christ neither are they conteined vnder all or any of those bookes which Christ himselfe diuided into the Law the Prophets and the Psalmes It is true Proto canonici Deuterocanonici there was Canon Ecclesiasticall wherein all or most part of the Apocryphall bookes which are now read and receiued in our Churches were anciently read for example of life and instruction of manners and for that cause were commonly called Canonicall and in this manner Saint Austen speaking of thâ— Maccabees tells vs Hos libros non Iudai sed Ecclesia habet pro Canonicis Aug. de ci uit Dei lib. 18. cap. 36. These books the Church did account Canonicall which the Iewes did not yet withall he professeth in the same Tract that those bookes which were not in the Iewes Canon and yet were receiued of the Church for Canonicall were of lesse force and authoriritie when as it cannot bee denied that all the bookes truely and diuinely Canonicall were alwayes reputed of equall force and authoritie Againe there was Canon diuinus Aug de Ciuit Dei lib. 17 cap. 20. a diuine Canon which was held the rule of Faith wherein was numbred onely the twentie two bookes of Scripture committed to the Iewes and this Canon St. Austen who termed the bookes of Maccabees Canonicall doth distinguish from the Canon Ecclesiasticall and giues his very instance in the bookes of Maccabees In Machabaeorum libris etsi aliquid MirabiliuÌ„ de diuini Canonis Mirabilibus exiguaÌ„ expositioneÌ„ tangeremus Aug. de Mirabil sacrae Scrip. lib. 2. cap. 34. There may be something saith he found in the books of Maccabees worthy to bee ioyned with the number of those miracles yet hereof will wee haue no care for that we intend the miracles Diuini Canonis which are conteined in the diuine Canon And thus he distinguished the bookes of Maccabees which he termed Canonicall for instruction of life from the diuine Canon of Scriptures Canon MoruÌ„ Canon Fidei Caiet which were receiued for confirmation of faith and that diuine Canon onely hee acknowledgeth to be giuen by inspiration from God and to bee of most certaine credit and highest authority in the Church and for that cause hee giues this further rule Bell de verbo Dei lib. 1. cap. 10. The bookes which were receiued of all Churches such as were in the diuine Canon among the Iewes were of greatest authoritie and ought to bee preferred before those which were not generally receiued of the all Churches Diuum AugustinuÌ„ fuisse certissimuÌ„ omnes libros Canonicoâ—esse infallibilis veritatis sed noÌ„ fuisse aequè certum de omnibus libris quos enumerauerat qui esseÌ„t canonici na si ità sentiebat rem noÌ„ fuisse adhuc à generali Concilio definitam et proptereà potuisse sine labe haeresios quosdaÌ„libros ab aliis non recipi IdeÌ„ ibidem and thereupon Bellarmine confesseth by way of solution That Saint Austen was most certaine that all Canonicall bookes were of infallible truth but was not alike certaine that all the bookes of Scripture were Canonicall for if he did think so yet hee knew the poynt was not as yet defined by a generall Councell and therefore without any staine of heresie some books might not bee receiued of some persons for Apocryphall Since therefore the pretended Canon of the Nicene Councell is not extant since their suggested Canon of the third Councell of Carthage by their owne confessions is not confirmed in that Councell since the bookes of Maccabees which are ioyned with the Apocryphall bookes in the Latine copies are not to bee found in the Manuscripts of the ancient Greeke coppies nay more since contrariwise wee haue the testimonie of Christ and his Apostles for the intire Canon comprehended in the Law in the Prophets and in the Psalmes since
attentiue that the words of the dead may bee read and heard He lyeth voyd of life and feeling in his graue and his words preuaile Christ doth sit in heauen and is his Testament gainsaid Open it let vs reade we are brethren why doe we striue Let our mindes be pacified our Father hath not left vs without a Testament he that made the Testament is liuing for euer Hee doeth heare our words he doth know his owne words let vs reade why doe we striue SECT III. The Scripture according to the Iudgment of the ancient Fathers is the sole Iudge of Controuersies and Interpreter of it selfe BVsaeus the Iesuite knowing that the Scriptures were not such euident testimonies of the Roman faith Si non potes effugere vel disputationeÌ„ vel collationeÌ„ de rebus fidei cuÌ„ haeretico cui tameÌ„ de doctrinâ inferiorem non esse existimas primuÌ„ ab eo percuÌ„ctare vnde argumenta suav lit depromere coÌ„trà fideÌ„ Catholicam si respondeat vt solent ex scripturis diuinis oppone illi nul laÌ„vel incertaÌ„ ex Scripturis sperari victoria nisi prius constet veri sint possessores scripturae illi an nos vbi sit vera fides et potestas exponeÌ„di scripturas Busaeus in Panatio Tit. Haeres as his fellowes pretended by way of preuention giues this caueat to his disciples If you cannot auoyd disputation with an heretique touching poynts of faith although you finde you are able to match him yet first demand of him from whence hee will deriue his arguments against the Catholique faith if he answere as commonly they doe Out of the sacred Scriptures tell him there is no victory at least but vncertaine to be hoped for from them vnlesse it may appeare who hath best right to the Scriptures and to whom belongs authoritie to expound them By this Iesuites confession the poynts in controuersie are sub judice in question to which side the right of Scriptures doe belong and to whom authoritie to expound them and sooth to say the controuersies of this age are now brought to this narrow issue that our aduersaries are well content to trie their cause by Scriptures if the Reformed Churches would graunt them but this one poore request That they may be sole Iudges and Interpreters of the Scripture A request no doubt which in most mens vnderstanding will seeme vnreasonable that Christ and his Apostles should bee iudged by man or that a man should bee Plaintiffe and Iudge in his owne cause It was the constant profession of Saint Austen August lib. Confess 13. c. 23. Men spirituall whether they rule or bee ruled iudge according to the Spirit but they iudge not of the spirituall knowledge which shineth in the firmament of the Scriptures for it is not lawfull for any man to judge ouer so high authoritie for bee the man neuer so spirituall yet must hee be a doer not a Iudge of the Law And in the conclusion of the Chapter hee giues his speciall reason for it There a man is said to bee Iudge where he hath power and authority to correct He therefore who shall first dare to correct the scripture let that man by S Austens rule assume authoritie to iudge them and as touching that Tenet that a man should be Plaintiffe and Iudge in his owne cause it was a doctrine so different from the Primitiue Church that in the midst of heresies I say in the first and best ages wherin Saint Austen and Epiphanius mention aboue fourescore heresies euen then when the Fathers had greatest reason to stand vpon the priuiledge of their Church they neuer made answere like the Romanists You must heare the Church and our Church is that Catholique Church that is the sole Iudge of controuersies and according to our Interpretation whose right it is to iudge of the Scriptures it is so and so but on the contrary they made the Scriptures sole Iudges of their cause and withall professed the Text of Scripture was the truest Glosse in expounding of it selfe I speake not this as if our reueren'd Diuines did make the Scriptures sole Iudges of our cause excluding the testimonie of the Church for we haue a church as wel as they we haue churchmen as well versd in Scriptures and Fathers as themselues neither doe wee denie the authoritie of the Fathers which ioyntly agree in poynts of faith for the right expounding of the Scriptures onely wee say the Authour of the Word who best knew his owne meaning was best able to expound himselfe and in this manner the ancient Fathers as they grounded their Church vpon the Scriptures so likewise they referred backe the meaning of the Scriptures vnto the Authour of them as if hee that was Iudge of all men should bee iudged of none and such wee know is the wisdome and goodnesse of God Eaverò quae in mysteriis occultat nec ipsa eloquio superbo erigit quo non audeat accedere mens cardiuscula et in erudita quasi pauper ad diuitem sed inuitat omnes humili sermone quos noÌ„ soluÌ„ manifestâ pascat sed etiaÌ„ secretâ exerceat veritate hoc in promptis qd â—â—reconditis habens Aug. Ep. 3. that hee hath oftentimes hidde these things from the wise and learned which he hath reuealed vnto babes and sucklings and as for those things which it hideth in miseries saith Austen it lifteth them vp not with stately speech whereby an vnlearned minde should not presume to approach as a poore man to a rich but with a lowly speech inuiteth all men that it might not only feed them with manifest but also exercise with obscure trueth hauing that in manifest that it hath in obscure places and as concerning obscure places the same holy Father tells vs Illi verò qui ea quae in diuinislibris obscura sunt intueri nequiuerint arbitrentur se digitum quideÌ„ meuÌ„ ineuers posse sydera verò quibê° demoÌ„strandis intenditur videre no posse et illi ergo et isto me reproheÌ„dere desinant et lumen oculorum diuinitùs sibi praeberi depreceantur Aug. de doct Chris l. 1. Prolog that if they cannot see the things which are obscure and dark in the Scriptures the fault is in themselues not in the precepts as if I should poynt with my finger at a starre which they would gladly see and their eye-sight were so weake that although they did see my finger yet they could not see the starre at which I poynt let them cease to blame me and let them pray to God that hee will giue them eye-sight And in his foure Books of Christian Doctrine where he purposely treateth of expounding the Scriptures he plainely prooueth that the meaning of the Word is learned out of the Word and the obscure places are expounded by the manifest and heerein hee toucheth the freehold of the Romane Church Magnificè et salubritèr spiritê° sanctê° ita Scripturas sanctas modisi auit vt
lusts hasten to Trent hyred and procured by the Pope to speake as hee would haue them vnlearned men they were and simple but for their impudencie and audacitie of much vse assoone as these had accesse to the Popes flatterers then did iniquitie reioyce to haue the vpper hand neither might any thing bee decreed but what made for them who made it their onely Religion to maintaine their Popes power and ryot One graue and learned man there was Bishop of Granado which could not away with such basenesse he as no sound Catholike what with feare and threatnings and what with intreatie was brought by the Councel to allow that which in heart hee disavowed In briefe it came to that issue by the dishonestie of them that were made and ordained for that purpose that the Councell seemed to consist not of Bishops but of shadowes not of men but of Images which like the statues of Daedalus had no motion from themselues but were carried vpon other mens shoulders The Bishops for the most part were hyrelings who like a paire of countrey bag-pipes vnlesse they were still blowne could make no musicke The holy Ghost had not to doe with that Councell wherein was nothing but worldly wisedome and that was wholly spent in propagating the Popes immoderate and shamefull Lordlinesse from whom as from an other Delphos they did wait for Oracles and from him in a Carriers clokebag was the holy Ghost sent of which they so much brag to sit at the sterne of their Councells and quod admodum ridiculum est which is most ridiculous when there fell good store of raine the holy Ghost could not come vnto theÌ„ before the floods were abated so it fell out that the spirit was not carried vpon the waters as wee reade in Genesis but besides them O strange and monstrous madnesse the Bishop like the people No act or Decree of theirs could be established vnles the Pope were made the first Author of that Decree How truely this learned Bishop hath deciphered the state and condition of that Councell I leaue to euery mans iudgement sure I am whilest many there carried the businesse with craft and ambition in those things which appertaine to Gods glory there was more attributed to the Councell of man then to the grace of God Adde to these testimonies the protestation of Francis the French King who was so farre from approuing the Decrees of the Councell Rex pubicè in co conueÌ„tu protestatus se illud neque pro â—ecumenico neque pro legitimo habere sed pro priuato coÌ„uentu c. Innoc Gent Trid. Sess 12. Hist of Trent lib. 4. p 319. Engl. that hee openly proclaimed that for his part he neither held it for a Generall nor yet for a lawfull Councell but for a priuate Conuenticle assembled for the ends of some priuate men and that neither hee nor his subiects were bound to obey it and that hee would haue this his Protestation inrolled amongst the Decrees of that Councell Adde to this the Protestation of all the Reformed Churches and diuers Christian Nations who at this day vtterly disavow the Trent doctrine Adde to this the protestation of the Ambassador to Charles the fifth Illyr in Protest cont Conc. Trident. who made his declaration in like manner I Iames Hurtado Mendoza in the name of the most mighty prince my lord Charles the Romane Emperour by his especiall commission and in the name of the Empire all other his Realmes and Dominions doe protest that the Legats and Bishops which are at Bonenia for the most part bound to your Holinesse wholly hanging vpon your beck haue no authoritie to make Lawes in cause of Reformation of Religion and maners I forbeare to speake more largely of the politike proceedings and the doctrine of Faith created and declared in this Councell The History of Trent published An. 1629. the former is accurately handled by the Historie of Trent and the later is fully confuted by our learned Chemnitius Chemnitij examen Conc. Trid. and as touching CouÌ„cels in generall let it suffice wee haue the testimonie of Cardinal Cusanus Multu Concilia ritè conuocatu errasse legimus Cusan Concord Cath. lib. 2 c. 3. In fidei definitionibus errasse etiaÌ„ vniuersalia sanctouÌ„ Patrum Concilia comperimus Pig Hier. Eccle. lib. 6. c. 13. Many plenarie Councells rightly called haue erred as we know by experience Let it suffice their own Albertus Pigghius giues his assent with vs that In matters of Faith Generall Councels haue erred as namely the Councell of Ariminum the second Councell of Ephesus both were generall and both doe witnesse that Generall Councells lawfully called may erre Let it suffice Panormitan their chiefest Canonist and Proctor for Pope Eugenius affirmeth plainly A Councell may erre as otherwise a Councell hath erred Panorm de Elect Electi potestate §. significasti about marriage to be contracted betwixt the rauisher and the rauished and the saying of Hierom as being of the sounder opinion was afterwards preferred before the Decree of the Councell And to preuent that common obiection of the Romanists that the Church would faile in faith if Councels should erre hee giues this full solution to the question Non obstat Idem Ibid. It hindreth vs little if it bee said a Councell cannot erre because Christ prayed for his Church that it should not faile For though a Generall Councell represent the whole vniuersall Church yet to speake trueth the vniuersall is not there precisely but by representation because the vniuersall Church consisteth of all the faithfull and this is the Church which cannot erre whereby it is not impossible but the true faith of Christ may continue in onely one person Therefore the Church is not said to faile nor to erre if the true faith remaine in any one And that no man might presume to relie in matters of faith either vpon Fathers or Councels St. Austen deliuers it for a safe and sure rule Aug lib. 2. de Baptist contr Donat c. 3. Whatsoeuer is found written in Scriptures may neither be doubted nor disputed whether it be true or right but the writings of Bishops may not onely bee disputed but corrected by Bishops that are more learned then themselues or by Councels and Nationall Councels by Plenary or Generall and euen Generall Councels may bee amended by the later My conclusion therefore shall be this Since the true Acts and Canons of Councels which make against the Supremacie against Inuocation of Saint against Images and the like are adiudged spurious and counterfet On the contrary since diuers Canons and Decrees are deuised for aduantage of their cause and namely to prooue their Reall Presence their Sacrament of Confirmation their Sacrament of Extreame Vnction the Popes Supremacie and the like which authorities are meerely forged and counterfet since the Bookes of Councells being negligently kept doe abound with many errours by the testimonies of our learned
there In the ages following for 300 yeeres more the Arrian heresie so infected the Church that the ship of the Church was almost sunke Hieron ad Lucif saith Hierome If therfore in the first and best ages the Church was much darkned and obscured what splendor and visibility should we expect in these latter dayes wherein the deuill is let loose seeking to deceiue if it were possible the very Elect themselues Let it suffice as God himselfe first planted his church in Eden with two so he hath watred it in the Garden of his Spouse with the increase of many best knowne vnto himselfe and hath promised a continuall preseruation of it where two or three are gathered together in his Name and according to this Rule which our aduersaries cannot deny vve haue at this day a Church in Spaine in Italie in the East and West Indies in euery place where the Inquisition reigneth although the outward face of the Church doe not visibly appeare Your Church of Rome is too too visible in this Kingdome although you haue not toleration of publike Exercise nor is your Idol of the Masse set vp in the Temple which our good God and gracious King forbid I speake not this in any sort to decline the visibility of our Church for the Church is like the Moone which hath often waxings waynings and vvee know the Moone at full and and the Moone at the waine is one and the same Moone although not alike conspicuous It was a Quaere in the dayes of Salomon Who can finde a vertuous woman August de Tempore Serm 217. but saith Austen in that hee said who can find her shewed the difficultie not the impossibitie of finding her and this woman was the Church He that made that question was the wisest among men and he that expoūded his meaning knew well how to distinguish the right woman from the counterfet yet both agree in this that the true Church was not easie to be discerned Saint Iohn tels vs this woman tooke her flight into the wildernesse and there shee was fed If the Apostle had foretold the place as well as her flight happily shee had beene pursued and found of many but the place vvas a desart obscure and vnfrequented and therfore known to few and for certain she was found of some for otherwise shee had not bin fed In vaine I must confesse had Christ cōmaunded vs to tell the Church if there had been no Church to heare and his precept had bin needlesse to bid vs heare the Church if there had been no Church to speak yet hee that warned vs to heare the Church forwarned vs that after his departure Grieuous wolues would enter into the church and speak peruerse things Acts 20.29 He that taught his Disciples to obserue to doe according to all the Scribes and Pharisies should teach thē enters this caue at against their false glosses Math. 23.3 Beware of the leauen of the Pharisies He that said Blindnes in part was hapned to Israel told vs also that the Church of Rome if she did not continue in her goodnes Rom. 11.22 shee should also be cut off And it is observable the same Church of Ierusalem which the Prophet Dauid called the Citie of God Psal 48.19 was termed an Harlot by the Prophet Isay in his time and that Temple which Solomon termed a House of Prayer in his dayes 1 Kin. 8.20 was afterward by Christ called a den of theeues Math. 21.14 the one shewed what the Church was the other how it was altered yet both agree they were one the same church The Christian church was neuer brought to a lower ebbe then was the Iewish Synagogue at the coming of Christ yet a man at that time might haue seen Simeon and Zachary Ioseph and Mary Anna Elizabeth the true seruāts of Christ standing together with the Sadduces in the same Temple which might wel be accounted as the house of Saints in regard of the one so a den of theeues in respect of the other If therefore wee haue corrected the errours of the Romane church as Christ whipt the theeues and money changers out of the Tēple we doe not hereby make a new Church but renew that house of Prayer and restore it to the ancient and true seruice of Christ If we had left our Mother when we first found her sick shee might haue iustly taxed vs of disobediēce and want of dutie towards her but when the Priest saw her and passed by when the Leuite looked on her and forsook her Luther and Caluin perform'd the office of the good Samaritan they came neere vnto her and saw her and tooke care to cure her wounded soule and frō that time her children became Physicians to heale not parents to beget a new Church To heale a sore to purge a sick and diseased body is not to make a new body but to renew it and restore it to his former health let me giue you but one familiar example of your owne in this latter age Saint Francis established the Order of Frāciscans and they according to the meaning of their first Founders did for a long time follow the Institution of their first Orders afterwards when certaine errors and corruptions had crept in amōg them they separated themselues frō the rest and were called the Recollects Vpon this occasion a suit was cōmenced to decide whether the Recollects or the other Franciscans did adhere to the true orders of S. Frācis After examination deliberation had the Recollects were found to adhere to the ancient Institutions of their Order and therevpon Iudgement was published on their behalfe and they were afterwards called the Reformed Franciscans Such is the state of the Reformed Churches at this day the true Church was first planted and established by Christ and his Apostles continued sound in Head members for many ages afterwards whē error and superstition had crept in and gotten the vpper hand there were certain Recollects which complained of the corruptions and errours which had sprūg vp in the Roman church wherupon after mature deliberation had of the true doctrine of Christ and his Apostles publication was made in the behalf of the Recollects that they were found to adhere to the ancient Institutions of Christ and his Apostles and from and after that time they were called the Reformed Churches Will you bring a Quo Warranto and examine for what cause and by what authority the Protestants haue reformed the errours of your Church I will tell you in briefe If for no other cause yet for this alone because you are taught to eate your God Mariana and kill your King they might iustly seeke a reformation in doctrine and maners but the trueth is 1. Iohn 4.1 there were false Prophets gone out into the world and for that cause Christ gaue his commission to try the spirits whether they were of God and accordingly they proceeded to examination of
most of their erronious Doctrine vpon vnwritten Traditions and yet frequently alledge the written Word for them p. 144 Sect. 8. The most generall pretended Traditions of the Romane Church were vtterly vnknown to the Greeke Church and want Antiquitie Vniuersalitie and Succession the proper markes of true Traditions in the Roman Church p. 167 Sect. 9. The Scriptures are a certaine safe and euident direction to the right way of Saluation and consequently to ground Faith vpon vnwritten Traditions is an obscure vncertaine and dangerous By way p. 245 Sect. 10. Our Aduersaries make great boast of the Testimonies of the ancient Fathers in generall yet when they come to fifting particular poynts either by secret evasion they decline them or openly reiect them p. 280 Sect. 11. The most substantiall poynts of Romaine Faith and Doctrine as they are now taught and receiued in the Church of Rome were neuer taught by the Primitiue Church nor receiued by the ancient Fathers p. 307 Sect. 12. Saint Augustine in particular is much disparaged by the Romanists and for instance in many seuerall poynts of moment wherein hee professedly concurreth with vs is expressely reiected by them p. 335 Sect. 13. Saint Gregorie pretended to be the Founder of the Romane Religion in England by sending Austen the Monke for conversion of this nation in his vndoubted writings directly opposeth the Romish Faith in the maine poynts thereof p. 347 Sect. 14. Councels which are so highly extold and opposed against vs were neither called by lawfull authoritie or to the right ends as is confessed by the ingenuous Romanists p. 370 Sect. 15. Councells which our Aduersaries pretend as a chiefe Bulwark of their faith giue no support at all to the Romish Religion as it is proued by particular obiections made against seuerall Councels in all ages by the Romanists themselues p. 386 Sect. 16. The Councell of Trent which is the maine Pillar and last resolution of the Roman faith is of small or no credit at all because it was neither lawfully called nor free nor generall nor generally receiued by the Romanists themselues p. 420 Sect. 17. In the Roman Church which our aduersaries so highly extoll aboue the Scriptures there is neither safetie nor certaintie whether they vnderstand the Essentiall or Representatiue or the Virtuall or the Consistoriall Church p. 452 Sect. 18. The most common Plea of the Romanists drawne from the Infallibilitie Authoritie and Title of the Catholike Church is proued to bee false vaine and friuolous p. 468 Sect. 19. The Church which our Aduersaries so much magnifie among themselues is finally resolued into the Pope whom they make both the Husband and the Spouse the Head and the Body of the Church p. 496 Sect. 20. The Church is finally resolued into the Pope who wants both Personall and Doctrinall succession as appeares by seuerall instances and exceptions both in matters of Fact and matters of Faith p. 513 Sect. 21. The infallibilitie of the Popes Iudgement which is made the Rule of Faith to determine all Controuersies is not yet determined by the learned Romanistes amongst themselues p. 545 Sect. 22. The Church vpon which the learned Romanists ground their Faith is no other then the Pope and the Church vpon which the vnlearned Romanists doe relie is no other then their Parish Priest p. 572 Sect. 23. Eminent and perpetuall Visibilitie is no certaine Note of the true Church but the contrary rather as it is prooued by instances from Adam to Christ p. 592 Sect 24. The Latencie and obscuritie of the true Church is pâ—ooued by pregnant testimonies of such who complained of corruptions and abuses and withall decreed a Reformation in all ages from the time of Christ and his Apostles to the dayes of Luther p. 610 Sect. 25. The aforenamed corruptions and most remarkable declination of the Church of Rome in the later ages was foretold by Christ and his Apostles in the first Age. p. 666 Sect. 26. The Conclusion of this Treatise shewing in sundrie particulars the certaintie and safetie of the Protestant and the vncertaintie and danger of the Romish Way p. 675 VIA DEVIA THE BY-VVAY SECT I. The safest and onely infallible way to finde out the true Church is by the Scripture WHen the Donatists in the most flourishing times of Christian Religion arrogantly and presumptuously appropriated the Catholique and Vniuersall Church to their haereticall and particular faction St. Austen encountring them Quaestio est vbi sit Ecclesia quid ergo facturi sumus an inverbis nostris eaÌ„ qua situri an in verbis capitis sui Dom. nostri Iesu Christi Puto quod in illius potius verbis eam quaerere debemus quia veritas est nouit corpus suuÌ„ Aug. de vnit Eccles cap. 2. states the poynt of Controuersie in this maner The question is where the Church should bee what then shall we doe shall wee seeke it in our owne wordes or in the words of our Lord Iesus In my iudgement we ought rather to seeke the Church in his owne words for that he is the truth and knoweth his owne body You haue heard the question propounded and answered by the Oracle of that age Such is the difference at this day betwixt the Church of Rome and vs and I heartily wish wee might ioine issue with them vpon the like tearmes and both agree with one vnanimous consent to seeke the Church of God in the word of God then should wee be gathered as sheep to one sheep-fold and the weake in faith should be receiued not to doubtfull disputations but to the reading of the Scriptures and they that now question the Visibilitie of our Church before Luther would first examine the infallibilitie of their owne by the Touchstone of the Gospell and the rather because it is agreed on both sides that whatsoeuer Church professeth that faith and doctrine which Christ and his Apostles taught in the first age the same Church and doctrine hath continued more or lesse visible in all ages But to returne to the Donatists Cant. 1.7 When Christ in the Canticles demanded of his Spouse where she rested Meridie at Noone-day the Donatists concluded Christs question with their owne answere that the Church did rest Meridie and that was in the South from this ground excluded all other Churches but their owne in the South of Africk The Donatists claime was seemingly deriued from the authoritie of the Scriptures for Donatus and Austen heretique and Catholique both vrge the Scriptures but obserue the difference Saint Austen puts the whole issue of his cause vpon the Scripture the Donatists claimed their doctrine by the publique voyces of the Africans they assumed to themselues the title of the Catholike Church they magnified the Councels of their Bishops they gloried in their frequent though fained miracles these were the principall grounds of their Church Remotis ergo omnibus talibus Ecclesiam suaÌ„ demonstrant si possunt non in sermonibus rumoribus Afrorum
knowne and vnderstood do comfort and reuiue the Reader by how much the more they are with industry and difficultie sought and vnderstood But that which is obseruable these men who so much complaine of the obscuritie of the Scriptures doe both wittingly and willingly indeauour in their Translations to make them abstruse and hard to be vnderstood by their strange vncouth phrases looke vpon their old Testament in their Doway Translation instead of Foreskin Gene. 17. Exod 12. 2. King 15. 1 Chron. 6. they haue put Praepuce for Passeouer Phase for vnleauened bread Azyms for high places excelces for the Holy of Holiest Sancta Sanctorum Againe looke vpon their Rhemist Testament and there you shal obserue these strange wordes Depositum Rhem. Test in M. Fulks Preface to the Reader Exinanited Parasceue Didragmes Neophyte and the like which shewes that albeit the Scripture of it selfe were neuer so plaine and perspicuous to euery mans vnderstanding yet there need an expositor for these inkehorne termes whereas in trueth although those words were most agreeable to the Hebrew Greeke or Latine yet ought they rather to giue the most significant and plaine termes the true sense of Scripture alwayes premised that stands best for the capacitie and vnderstanding of the Reader It is not then the pretended obscurity of the Scriptures which giues a iust cause of restraint to the lay people for not reading of them for this is but a colour and a vaine pretext of them saith Chrysostome the trueth is they feare lest by reading of them their Trent doctrine and new Articles of Faith should be discouered for it would trouble the best learned Priest to shew his disciples in what place of Scripture they are commanded to worship Images to call vpon dead Saints to pray in an vnknowne tongue to forbid the Scriptures to the Laity to deny Mariage to Priests to adore the reliques of Saints by what Scriptute his Holinesse hath power to depose Kings to free soules out of Purgatory to gather into the Treasurie of the Church the superabundant satisfaction of Saints It is a crime worthy of the Inquisition with them to haue a Bible but for the ignorant lay man to make such enquirie after Scriptures for that doctrine which was not conceiued in the Scripture is a sinne worthy of death Looke vpon the Tenets of their owne Church and take but their owne confessions The Church of Rome doth represent God the Father by the image of an olde man yet Vasques the Iesuit confesseth Vasq lib. 2. de Adorat c. 3. disp 4. n. 74. The Scripture saith plainely God did forbid the Iewes to represent Him by an Image The Church of Rome doth ordinarily make vowes to Saints Cum scriberentur Scripturae sanctae nonduÌ„ caeperat vsus voueÌ„di sanctis Bell. lib. de cultu Sanct. cap. 5. yet Cardinall Bellarmine professeth When the Scriptures were written it was not the vse to vow to Saints The Church of Rome hath defined and declared Indulgences for an article of faith yet their Syluester Prierias tells vs Indulgentiae authoritate Scripturae non innotuêre nobis sed c. Prier cont Luther pro Indulg They are not made knowne to vs by the authoritie of Scriptures The Church of Rome teacheth that the wordes of Christ This is my body doe effect Transubstantiation yet Cardinal Caietan confesseth In 3 part Tho. super quae 75. art 1. vt Ioseph Ang. Flores Theol. quae in 4. sent q. 4. Non apparet ex Evangelio It doth not appeare that those words are properly to bee vnderstood by force of Scriptures but which is more to bee lamented these men are so farre from building their Church vpon the Scriptures that as it were in despight of Christs precept they decree their halfe Communion for an article of Faith with a Non obstante Notwithstanding Christ did institute in both kinds Conc. CoÌ„st Sess 13. And their Councell of Trent acknowledgeth that the Apostle called concupiscence sinne Hanc concupisceÌ„tiam quam aliquando Apostolus peccatuÌ„ appellat sancta Synodus acclarat c. Conc. Trid. Sess 5. but withall commands the contrary beliefe with a curse to them that teach the Apostles doctrine in so much as their owne Posseuinus confesseth in sober sadnesse Apostolus concupisâ—eÌ„tiam peccatum vocat at non licet nolis ita loqui Pâ—st Appar Sac. Ver Patr. antiqui The Apostle calls concupiscence sinne but saith he it is not lawfull for vs so to doe This is so truly knowne and vnderstood of those who haue a dispensation to read the Scriptures that Petrus Sutor a Carthusian Monke amongst other inconueniences for which hee would haue the people debarred from reading of them alleadgeth this Cum multa palam tradantur obseruaÌ„da quae sacris in literis expresse non habeÌ„tur nonnè Idiotae haec animaduertentes faciâ—è murmurabunt Nóne et facilè retrahentur ab obseruatione InstitutionuÌ„ EcclesiasticaruÌ„ quandò eas in lege Christi animaduerterint non continers Sutor de Translat Bib. cap. 22. in speciall for one Whereas many things are openly taught to bee obserued which are not to bee expressely had in the whole Scriptures the simple people obseruing these things will quickly murmure and complaine that so great burdens should be imposed vpon them whereby the libertie of the Gospell is so greatly impaired and they also will bee easily drawen away from the obseruation of the ordinance of the Church when they shall obserue that they are not conteined in the Law of Christ It is not then the obscuritie of the Scriptures but a feare by their owne confessions of some strange discouery that would be made by reading of them and in that feare they rather intimate a plainnesse and easinesse in the vnderstanding them for otherwise what need they feare the peoples reading them if they were so full of obscuritie as they pretend that they could not vnderstand them As therefore wee denie not that there is difficultie and obscuritie in the Scriptures In iis quae aperiè in scripturis posita sunt inueniuntur illa omnia quae coÌ„tinent fideÌ„ moresque viuendi Aug. de doctr Christ lib. 2. cap. 9. so wee professe likewise that there are plaine and euident testimonies which illustrate those difficult and obscure places and that in those plain and euident places al things cocerning faith and good manners are contained This was Saint Austens doctrine this is ours let vs therefore follow that sweet counsell which that holy and ancient Father by way of preuention gaue the Christians of his time We are brethren why doe we striue Aug in Psa 21. expos 2. Our Father dyed not vntestate hee made a Testament and so dyed Men doe striue about the goods of the dead till the Testament bee brought foorth then that is brought they yeeld to haue it opened and read the Iudge doth hearken the Counsellers bee silent the cryer biddeth peace all the people are
Monks of former ages giues the reason which occasioned the Romanists of these later times to stand vpon iustification of their Traditions About the time the Deuill was let loose that is to say a thousand yeeres after Christ certaine Monkes saith he for the vpholding of Pope Hildebrands faction desired other doctrines Alienas doctrinas appetunt magisteria humana institutionis inducunt Lib. de vnit Eccles p. 233. and brought in masteries of humane Institution and to preuent the knowledge of the truth they permitted not yong men in their Monasteries to studie the sauing knowledge of the Scriptures to the end Vt inde ingenium nutriatur siliquis daemoniorum qua sunt consuetudines humanarū Traditionū Ibid. p. 228. that their rude wit might bee nourished with the huskes of deuils which are the customs of humane Traditions that being accustomed to such filth they might not taste how sweet the Lord was This learned Author giues vs to vnderstand that the vnwritten doctrines in the Roman Church were but filth and huskes of Deuils which without doubt the heretiques of former ages had scattered and left behind them And thus the Priests and Fryars haue receiued the doctrine of Traditions from the Monks the Monkes from the heretikes and both ioyntly sympathize with the heretike Eutyches in the generall Councell of Chalcedon and make one and the same generall acclamation Concil Cha. Act. 1 Thus I haue receiued of my forefathers thus I haue beleeued in this faith I was baptized and signed in the same haue I liued till this day and in the same I wish to die I speake not this to decline the authoritie of Apostolique Traditions for I know well the same Apostle who tels the Scriptures are able to make vs wise vnto saluation giues also this warning to the Church of Thessalonica stand fast 2. Thess 2.15 and hold the Traditions which yee haue been taught whether by word or our Epistle Here the Apostle calls his owne written Epistle a Tradition and for ought can appeare that which hee taught by word of mouth was but the word written for a man may teach one and the same doctrine diuers waies but what Protestant I pray did euer refuse to hold the traditions which Saint Paul and the rest of the Apostles taught by word of mouth Wee generally confesse that they were of equall authoritie with the Word written but who can tell vs what Traditions those were if they were not written We may grant without preiudice to our cause that Saint Paul deliuered more to the Thessalonians by word of mouth then was conteined in that Epistle although the words alleadged inforce no such thing for wee take not vpon vs to maintaine that the first Epistle to the Thessalonians contained all the doctrine to saluation but doth it therefore follow that he deliuered more vnto them then was contained in the whole Scriptures When Paul came to Thessalonica three Sabbath dayes saith the Text hee reasoned with them out of the Scriptures He taught them Acts 17.2 that it behooued Christ to suffer and rise againe from the dead and that Iesus was Christ and after that Acts 26.22 hee witnesseth both to small and great saying none other things then those which the Prophets and Moses did say should come Therfore whatsoeuer hee deliuered to the Thessalonians although it be not found in his written Epistle yet it must needs be contained in the holy Scriptures Againe if the Thessalonians had insisted onely vpon vnwritten Traditions yet the Apostle would by no meanes approoue of it for hee professeth that the Iewes of Beraea were more noble then those of Thessalonica and there he giues the reason for it Acts 17.11 In that they receiued the Word with all readinesse of mind and searched the Scriptures daily whether those things were so And hence we haue an example of the vndoubted Traditions of the Apostles themselues which were examined by the touchstone of the Scriptures but no man can shew me that euer the Scriptures were examined by vnwritten Traditions We say therefore that all vnwritten Traditions which concerne the saluation of the beleeuer are either immediately or at least by sound inference deriued from the Scriptures and those also haue a manifest and perpetuall testimony of the Primitiue Church and the vniforme consent of succeeding Christians in all ages And whereas our adversaries charge vs that we likewise holde doctrinall Traditions which haue no foūdation in the Scriptures as namely the Canon of the Scriptures the keeping of the Sabbath the baptizing of Infants and the perpetuall Virginitie of the blessed Virgin it is sufficiently apparant that these things are also deriued from the Scriptures for as wee deny not that the Canon of the Scripture may bee tearmed a Tradition in a large sense yet wee say euen that Tradition is deriued also from the testimony of the Apostle Saint Paul yea and of Christ himselfe who witnesseth that whatsoeuer he spake was written in the Law in the Prophets the Psalmes vnder which none of the Apocryphall Books are contained Touching the Sabbath day wee hold the obseruation of it to bee perpetuall Acts 20.7 1. Cor. 16.2 Reue. 1.10 and vnchangeable because we find it noted in the Scriptures Touching baptisme of Infants Bellarmine himselfe prooues it first from the proportion betweene Baptisme and Circumcision secondly from two places of Scripture Iohn 3.5 Math. 19.14 Lastly concerning the perpetuall Virginitie of Marie although for the honour and sanctitie of that blessed Virgin wee beleeue it Index Biblicus in Regiis Biblus vocabulo Maria multis scripturae locis significari perpetuam virginitatem Maria ostendit yet this doctrine is not de necessitate but de pietate fidei it is more for pious credulitie then for necessitie and yet if we require Scripture for it the Fathers proue it out of the 44 of Ezech. 2. as Hierome sheweth in his Commentaries vpon that place Now if any man list to be contentious and demand of vs where it is written that the Sonne of God is of the same substance with the Father Where is it written that Christ is God and man subsisting in one person Where is it written that the holy Ghost proceedeth from the Sonne as well as from the Father or where is the word Trinitie to bee found written in the whole body of the Scripture If any man shall deny the truth of these things because they are not plainly in the same words deliuered in the Scriptures what can his question argue lesse then a plaine cauilling and shifting of a knowne truth for as Athanasius in the like case answered the Arrians touching the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the substance with the Father Athan. Ep. quod decreta Synodi Nicaenae cōgruis verbis sunt exposita Albeit the word bee not found in the Scriptures yet it hath the same meaning that the Scriptures intend and import the same with them
number of seuen Sacraments in Scriptures or Fathers Lastly touching the Exposition of the Scriptures Cardinall Baronius makes this ingenious acknowledgment Baron Annal ad An. 34. nu mar 213. Although the holy Fathers for their great learning bee rightly termed the Doctors of the Church yet the Catholike Romane Church doeth not follow them alwayes and in all things in expounding of the Scriptures These men therefore which so much magnifie the Antiquitie of their Church and doctrine of the ancient Fathers vpon examination and triall of their cause plainly intimate vnto vs that the most substantiall poynts and chiefest articles of the Roman Faith were altogether vnknowne or at leastwise did want the vniforme consent of Fathers And that you may yet further know notwithstanding they seemingly magnifie the Fathers amongst the coÌ„mon people yet there is scarce any ancient Father of note but either they cite him by the halues or condemne him as erronious or reiect him for a counterfet at their pleasure Nay more there is scarce any poynt of the Roman Faith which is not ratified and confirmed by our aduersaries from the authorities of some pretended ancient Father the which authorities vpon other occasions are decreed by their owne fellow Romanist for vpstart and counterfet opinions as for instance Linus the pretended successor of St. Peter is cited by Coccius for proofe of Purgatory Cocc tom 1 l. 5. de sanct art 9. Vpon an other occasion his fellow Bellarmine makes answer Bell. de PoÌ„t lib. 2. c. 9. The history of Linus is truely counterfet and therefore of no authority at all Pig Hier. lib. 6. c. 6. Anacletus Epistles are cited by Pigghius and Stapleton for proofe of the Supremacie Cusan CoÌ„cord Cath. li. 2. c. 34. their fellow Cardinall Cusanus pronounceth them to be a matter of forgerie Primasius vpon the Hebrewes is cited by Bellarmine for the Carnall presence Bell. li. 2. de Euch. c 31. and the Sacrifice of the Masse his fellow Salmeron makes answer Salm. lib. 1. de Miss c. 6. Primasius neuer wrote them but Haymo a late Bishop in Germany Rhem. in Rom. 3.20 St. Hierom vpon the Epistles is cited by the Rhemists for Iustification by workes Their associate Bellarmine elsewhere declareth That this booke is a shamelesse counterfet Bell. li. 4. de verbo Dei cap. 5. and hath for his Author rather the heretique Pelagius then such an holy Father St. Austen de Ecclesiae dogmatibus Rhem. in 1. Cor. 11.28 is cited by the Rhemists for Auricular confession Alph. haeres 10. tit Bapt. Alphonsus à Castro denies the Tract to bee Austens and condemnes it for a craftie counterfet Athanasius Sermon Bell li. 3. de Sanct. c. 16. De Sanctissimâ Deiparâ is cited by Bellarmine for Inuocation of Saints Baron tom 1. ad 48. num 19. his fellow Baronius professeth that the Sermon is a meere counterfet Anselme in his Commentaries Bellar. de Purg lib. 1. cap. 6. Lib. 2. de Euch. c. 36. is cited by Bellarmine for Purgatory for the Reall presence for the blessed Virgines immaculate Conception for Freewill yet his fellow Posseuine professeth Lib. 4. de amissa grat cap. 15. Lib. 5. de grat lib. arbit c. 26. Posseu Appar verbo Herucus that one Herueus Natalis liuing about 250 yeeres since is the writer of those Commentaries falsely ascribed to Anselme And thus the Romanists resemble bad debters who would satisfie their creditors some with light gold some with crackt some with soldered some with counterfet protesting that if they be not all English Angels yet they bee Flemish at least they are stampt with the image of an Angel But that which is most proper for euery mans obseruation especially for those that study the Controuersies of these times let them peruse the workes of their greatest Champion Cardinal Bellarmine and they shall find as in euery point of Controuersie the Fathers are cited plentifully by him in behalfe of the Romane faith so likewise vpon other occasions when the same Fathers in the same Tractates are produced against them in our behalfe he reiects the same Fathers and their authorities as counterfet and accounts them rather as children then ancient Fathers As for example Dionysius the Areopagite is cited by Bellarmine for Inuocation of Saints for Pugatory Bell. lib. 1. de Sanct. cap. 19. Idem l. 1. de Purg. c. 6. Idem lib. 2. de Monach. cap. 5. IdeÌ„ de confirm l. 2. c. 7. for Monasticall life yet elsewhere he confesseth it is vncertaine whether the booke bee St. Denys whose name it beares Bel. de grat lib. arb l. 5. c. 25. Idem lib. 2. de Pont. c. 2 Clemens Recognitions is cited by Bellarmine for Free-will yet when they are alledged against the Popes Succession shewing that Peter dyed not at Rome hee disclaimeth them as Apocryphall bookes Bell. lib. 2. de Euch. ca. 2. initio IdeÌ„ de Euch. l. 4. c. 26. Resp Ignatius a Greeke Father is cited by Bellarmine for Transubstantiation but when hee is produced by vs for the Communion in both kinds he answereth that Ignatius Greeke writings are not much to be trusted to Bell. li. 3 de Euch. l â—0 Lib. 2. de Miss c. 2. Lib. 1. de Purg c. 6. Bell. li. 4. de Euch. c. 26. § Tertius locus v Cyprian de Coena Domini is alleadged by Bellarmine for the Sacrifice of the Masse for Purgatory for Transubstantiation but when it is produced by vs for the Cup to the Lay people hee disclaimeth the Sermon to bee Cyprians Abdias his workes are cited by Bellarmine for Monasticall life Bell. l. 2 de Mon. c. 27. yet elsewhere he confesseth that the learned of his owne Church hold the same for counterfet Ego certe nullum ab eo testimonium petii IdeÌ„ de bonis oper l. 2 c. 24. and for my part saith hee Ego nullum c. I haue had no testimony from him Amphilochius his Vita St. Basilij is cited by Bellarmine Bell. li. 4. de Euch c 24. to prooue the Eucharist was giuen to the sicke in one kinde Haud dubio falsa vel supposititia Idem de Scrip. Eccle. de Amphil. Ann. 380. and yet in his Catalogue of Ecclesiasticall Authors he pronounceth the same book to be false and counterfet Damasus Pontificall is cited by Bellarmine for Images Bell. li. 2. de Imag. c. 9. and to prooue that Election of Bishops onely belongeth to the Pope Idem lib. 1. de Cler. c. 8. Bellar de Scrip. Eccle. and yet in his Catalogue aforesaid hee saith It is known that Damasus was neuer the writer of that booke but Anastasius onely the Master of the Popes Library Ann. 367. Bell. li. 4 de grat lib. arb c. 14. Idem de Script Eccles an 380 Obseru 3 Libri non videntur esse S. Greg. Nyss Lib. 2. de Imag. c. 28. Li. de
Hierome in the question betwixt him and St. Austen whether St. Paul reprooued Peter colourably or in earnest alleadgeth seuen Fathers against St. Austen and withall desires him to giue him leaue to erre with seuen Fathers But what answere maketh Austen He appeales to St. Paul Ipse mihi pro his omnibê° et suprà hos omnes Apostolus Paulus occurrit ad ipsum confugio ad ipsum ab omnibus qui aliter sentiuÌ„t literaruÌ„ tractaetoribus prouoco Aug. Ep. 19. and saith he Instead of all and aboue all I haue Paul the Apostle to him doe I runne to him I appeale from all Writers that think otherwise Here wee see seuen principall members of the Church against the meaning of one Apostle and yet all they were not able to remooue St. Austen from that one authoritie which was preualent against all and I thinke it cannot be denied but that this Father went the right way to the Gospel Againe when hee was pressed by Cresconius a Gramarian with a testimony out of Cyprian hee returnes this answere I am not bound to bee tyed to that Epistle because I doe not account of Cyprians Epistles as of the Canonicall Scriptures Ego Epistola huius authoritate noÌ„ teneor quia c. Aug. contr Cres lib. 2. c. 32. but I examine them by the Canonicall Scriptures and what I find in them agreeable to that word I receiue it with commendations what I finde to disagree from it with his good leaue I leaue it This was the account the ancient Fathers made of their owne writings and their fellow Bishops euen at that time when the Church was most visible and when the Fathers were in chiefest estimation in the Christian world I speake not these things as if there were lesse hope to find the truth in the writings of the ancient Fathers then in new and vpstart opinions of some priuate spirits It is the voice of God and Nature Aske thy father Deut. 32.7 and he will shew thee thine ancients and they shall tell thee and herein we are obedient children and according to our dutie Leu. 19.23 Wee rise vp before the hoarie head and honour the person of the aged We agree with the Fathers wherein they agree with the Scriptures and with themselues and if in some particular poynts wee dissent from some particular Fathers yet it is in those things which want vniuersalitie and consent or are doubtfully vttered or are deliuered as priuate opinions and not as Articles of Faith wee follow the Anciens as Leaders not as Masters for their writings are no rules of faith Scriptae Patrum non sunt regulae fidei nec habent authoritatem obligandi Bell. de CoÌ„cil author lib. 2. c. 12. neither haue they authoritie to binde This is Bellarmines confession this is ours And that the world may know our aduersaries haue no such cause as they pretend to bragge of the authorities of the Fathers let any Protestant or Romanist examine the substantiall poynts of Controuersie as they are now published Bulla Pij 4. and decreed by the Popes Bull and Councell of Trent let them I say obserue the questions as they are now stated with Anathemas for Articles of faith compare them with the doctrines of the ancient Fathers and they shall easily discerne that our aduersaries oftentimes obtrude the Tenets of particular persons for the generall consent of Fathers and produce doubtful opinions to proue Articles of faith for I dare confidently avow that in all fundamentall poynts of difference either they want Antiquitie to supply their first ages or Vniuersalitie to make good the consent of Christian Churches or vnitie of opinions to proue their Trent Articles of beliefe And for tbe better manifestation of this my assertion I will giue you instance in the principall poynts of the Roman faith and doctrine that by comparing the doctrine of the Fathers in the first place with the Tenets of the Romanists in the later it shall appeare that the Northerne and Southerne Poles shall sooner meet together then their opinions standing as they doe can be reconciled Hee therefore that will take vpon him to proue out of the ancient Fathers that Christ is really present in the Sacrament to all faithfull Communicants let him spare the labour I will confesse it for wee acknowledge that Christ is really present both spiritually by faith and effectually by grace conferred vpon all worthy receiuers But let him proue that Christs body is substantially corporally and carnally in the SacrameÌ„t vnder the accidents of bread and wine and that Reprobates and creatures void of reason much more of faith may really partake of his flesh and blood as is now taught and beleeued de fide in the Roman Church and I will subscribe He that will proue out of the ancient Fathers that the Sacramentall bread and cup were carried home to mens houses in the time of persecution and sometime priuately receiued let him spare the labour I will confesse it but let him shew me that priuate Masses that is the receiuing of the Eucharist by the Priest alone without a competent number of Communicants was the pulique practise of the ancient Church as it is now vsed in the Romane and I will subscribe Het at will proue out of the ancient Fathers that the consecrated bread was somtimes giuen without the cup to sicke folkes to impotent and abstenious persons let him spare the labour I will confesse it but let him proue that the Fathers did generally forbid the Lay people and the communicating Priest to partake of the Sacramentall cup and that the bread alone was adiudged sufficient without the Cup as it is now receiued in the Roman Church De fide as an Article of Faith and I will subscribe He that will proue out of the ancient Fathers that Prayers and Seruice in the Roman Church was commonly taught and practised in the Latin tongue let him spare the labour I will confesse it for it was the common and knowne language of the Latin Church but let him shew mee that Prayers and Seruice was deliuered in a tongue vnknowne and not vnderstood of the common people as it is now vsed and receiued with Anathema in the Roman church and I will subscribe He that will proue out of the ancient Fathers that Images were allowed for memory for history for ornament let him spare the labour I will confesse it but let him prooue that they were allowed by the Fathers for publique and priuate veneration or religious worship and that such worship was established as a doctrine of Faith as it is now vsed in the Roman Church and I will subscribe He that will proue out of the ancient Fathers that the Bishop of Rome and all other Bishops had power to dispence with the rigour of Ecclesiasticall Penance by Pardons and Indulgences let him spare the labour I will confesse it but let him proue that those Indulgences were the treasure of the Church
de Imag c. 16. whom the Church condemneth Bellarmine answers This booke was written in the beginning of his first conuersion to the Catholike Faith Aug. de corrept gra cap 1. D. Augustinus duÌ„ toto spiritus ac verboruÌ„ ardore pro defensione diuinae gratiae pugnat aduersus Pelagianos liberuÌ„ arbitriuÌ„ cuÌ„ iniuria diuinae gratiae exâ—olleÌ„tes in alteraÌ„ quasi foueam delaâ—s vtdetur minusque interdum iribuere quam par sit liberae hominis volâ—tati Sixt. Seneâ—â— in Bib. sanct l. 5 in Prefat Nos noÌ„ moueat Augustinus vel tantillum c. Episc Bitont comment in Ep. ad Rom. ca. 5. p. 270. 10. Saint Austen saith In doing good none can bee free in will and act vnlesse hee be free by him that said If the Sonne free you you are truely freed Sixtus Senensis saith Whilst Saint Austen doth contend earnestly against the Pelagians for the defence of diuine Grace hee doth seeme to fall into an other pit and sometimes attribute too little to Freewill But saith the Bishop of Bitonto Let not Saint Austen mooue vs at all for it is proper ana peculiar to him that when he opposetth any errour hee doeth it with that vehemencie that hee seemes to fauour an other errour euen so when hee prosecutes Arrius hee seemes to fauour Sabellius when Sabellius Arrius when Pelagius the Maniches when the Maniches Pelagius and this is very considerable and ought especially to be noted in him Lastly Saint Austen vpon the words of Christ saith Thou art Peter August de verb. Dom. Serm. 13. and vpon this Rocke which thou hast confessed vpon this Rock which thou hast knowne saying Thou art Christ the Son of the liuing God will I build my Church for the Rocke was Christ. Stapl. princip doct lib. 6. c. 3. Stapleton answers It was lapsus humanus an humane errour caused by the diuersitie of the Greek and Latin tongue which either hee was ignorant of or marked not Bell. li 1. de Pont. ca. 10. Bellarmine replies Saint Austen was deceiued by the ignorance onely of the Hebrew tongue But Albertus Pigghius concludes with a witnes against him Nusquam hanet nusquam figit sed vbique explorat vbique tentat et suberatur omnia et quicquid probabile occcurrit alicubi amplectitur qd coÌ„tinuò post displicet retractatur Ociose secum inquireÌ„tu et tentaÌ„tis omnia Alb. Piggh. Hier. Eccles lib. 3. c. 5. Nusquam haeret nusquam figit He neuer resolues certainly vpon any thing but as if he were idle-headed giuen to crotchets hee fetcheth about this way and that way and at length lighting vpon some probabilitie layeth hold on it and then dislikes it and presently retracts it Thus if wee may credit their best learned Romanists St. Austen did not agree constantly with himselfe nor others his doctrine is opposed by the consent of Fathers in the Trent Councell hee vsed not his owne meaning in fighting against heretiques If hee had been liuing in these dayes he would haue been of an other mind He is inconstant and fixeth in certaine vpon nothing but as an idle-headed man full of crotchets one while hee resolues an other while he retracts it You haue heard Saint Austens confession and our aduersaries solution touching the chiefe poynts in question betwixt vs wherby as yet I see no cause why the Romanists should brag of the ancient Fathers in generall nor of St. Austen in particular I proceed in the next place to examine the faith of Austen the Monke that it may appeare whether that doctrine which hee published heere in England aboue a thousand yeeres since bee consonant to our Religion or the doctrine of the Roman Church SECT XIII Saint Gregory pretended to bee the Founder of the Romane Religion in England by sending Austen the Monke for conuersion of this Nation in his vndoubted writings directly opposeth the Romish faith in the maine poynts thereof AVsten the Monke was sent into England by Gregorie the Great about the yeere 600 and is tearmed by the Romanists of this latter age Englands Apostle To say nothing of the haughtinesse of his person through whose pride and contempt twelue hundred poor Christians and holy men of Bangor were murdered as it is related by Venerable Bede Bede Hist Ang l. 2. c. 2 let vs obserue the doctrine of that age and because we haue no Records of the Monkes doctrine let vs reflect vpon Gregory the Great whose writings are extant and who without doubt professed the substance of that Faith which by his Warrant and Commission was then published in England by Austen the Monke It is the generall vote of the Romanists in this latter age that the Faith which Gregorie deliuered in his dayes was so true and Catholike that If an Angell from heauen should teach other doctrine then that we haue receiued from Gregorie wee are not to heare him Canus the Bishop of Canaries well vnderstood that this Assumpsit was of too large an extent and therfore wisely by way of preuention giues this caueat to the Reader Canus li. 11 loc Theol. c. 6. p. 540. It is fitting for a Diuine to bee admonished and not suddenly to bee perswaded that all things are perfect which great and learned Authors haue written as for example Gregorie and Bede the one in his Historie of England the other in his Bookes of Dialogues haue published such miracles commonly receiued and beleeued which the censurers of this age will thinke to be doubtfull and vncertaine I speake not this to decline the doctrine of Gregorie Quid est hoc quaeso te qd in hiâ— extremis temporibus tâ—m multa de animabus c Greg. Dial lib 4. cap. 40. for howsoeuer many ceremonies and strange opinions through visions and apparitions of dead men which Gregorie in his Dialogues complained of sprung vp in his dayes yet the principall poynts of doctrine did as yet remaine sound and stable so that setting aside his Dialogues which are but Aniles fabulae no way fit to prooue Articles of Faith In his vndoubted Writings there will bee found few or no substantiall points which are not agreeable to the Tenets of our Church and altogether different froÌ„ the Roman and that this may become more manifest to the Reader I haue compared the Trent Doctrine and ours with Gregorie that by parallelling the Articles on both sides the Antiquitie of the true Church may visibly appeare by the faith of Gregory The Canonicall Bookes of Scripture Gregorie We doe not amisse Non inordinatè agimê° si ex libris licet noÌ„ Canonicis sed tamen ad edificationeÌ„ Ecclesia editis testimonium proferamê° Greg. Moral lib. 19. ca 13. Artic 6. if wee bring forth a testimony out of the bookes of Maccabees which though they are not Canonicall yet are they set forth for the edification and instruction of the Church Church of England The books of Maccabees the Church doeth reade for
to the Commission granted to Kings and Princes by expresse warrant from Gods owne mouth if I say contrary to Gods command after a continued succession in the right of Kings and Princes for 2400 yeeres he will vsurpe the right of calling Councells the Pope will not bee found Innocent nor his assemblies lawfull for the Towne-clerke of Ephesus could tell Dometrius and his fellowes If they enquire any thing Acts 19.39 concerning matters it must bee determined in a lawfull Assembly The promises of Christ no doubt are many and gracious to his Church but they are annexed to a condition if they come together in his Name the condition then being once broken the Obligation to the Church and Councell becommeth voyde of none effect It will not be amisse therefore to vnderstand what it is to assemble in Christs Name and then see whether the Church of Rome hath performed that second dutie in her assemblies It cannot be denied that they are said to assemble in Christs Name whom neither respect of priuate gaine induceth nor the ambitious desire of honour inuiteth nor the prick of hatred and enuie incite and driue forward but whom the inflamed loue of peace and the feruent affections of Christianitie impell and not the spirit of contention Surely these conditions are requisite to their right calling and these were anciently performed in the first foure Generall Councells to which our Church subscribeth but as their owne Cardinal Cusanus protested that the authority of Councels doth not depend vpon the Pope so likewise their owne learned Ferus professeth that In matters of Faith and things which concerne the conscience it is not sufficient for them to say Wee will and command but you must consider in what manner the Apostles dealt in their Assemblies they came together in simplicitie of heart seeking onely Gods glory and the saluation of others Nos aliter conuenimus nempe cum magnâ poÌ„pâ nosque ipsosquaerimê° atque nâ—bis â—ollicâ—â—ur nihil nobis non licere de plenitu dine potestatis quomodò spiritê° sanctê° eiusmodi conuentus probare possit Ferus super Acts 15. no maruell therefore if the Spirit of God was in that Councell but saith hee Nos aliter conuenimus Our meeting is in another manner namely with great pompe and seeking our selues and promising to our selues licence vpon fulnesse of power to doe any thing and this being so how is it possible for the Spirit of God to approue such assemblies Heere then wee haue our learned Aduersaries confessions that two principall conditions anciently in vse are both abrogated by the latter Councels the one is The Pope calls Councells that hath no right to call them the other is That they assemble in their owne name and for their owne end not for the Catholique peace and Christian Charitie And thus much briefely concerning the authoritie of Calling Councells Let vs take a short view of Councels in all ages and withall let vs adde to the Popes vnlawfull Calling the errors of Councels the vncertaintie of their Canons the manifest forgeries of ancient Decrees the palpable and grosse suggestions of new deuised Acts with their senselesse condemnation of true Decrees and Canons that make against their Romish Faith and Trent Doctrine and tell mee if these men haue any cause or reason to equall Councells with the Scriptures or to build vpon them in matters of Faith or to claime them all for theirs when by their owne ensuing testimonies they are doubtfull which are right which are false which are lawfull which are counterfet And lastly when they are not agreed amongst themselues whether Councels rightly called are infallible or stand subiect vnto errour SECT XV. Councels which our aduersaries pretend as a chiefe bulwarke of their faith giue no support at all to the Romish Religion as it is prooued by particular obiections made against seuerall Councells in all ages by the Romanists themselues CArdinall Bellarmine who formerly told vs the Church of God might safely subsist without Councels giues vs likewise to vnderstand by way of preuention Libri ConcilioruÌ„ negligenter conseruati sunt multis vitiis scatent Bel. de Concil l. 3 c. 2. that the Bookes of Councells being negligently kept doe abound with many errours and heereby we may guesse what is like to be the doctrine of those Councells that are guiltie of such errours and what will bee the issue of that doctrine that depends vpon such Councels Whether errors haue crept in by the negligence of the keepers I cannot tell but sure I am many generall and particular Councels haue erred many Decrees and Canons of Councells which are produced for the Romane Religion are acknowledged by themselues to bee spurious counterfet and many true Canons and Councels which make against their Trent faith are condemned by our aduersaries as fallible and erronious as shall appeare by their owne seuerall confessions in all ages from the time of Christ till the dayes of Luther The first Age to 100 yeeres In the first Age. The Councell at Hierusalem gathered vnder the High Priest wherein Caiphas was President Marke 14. sought testimonie against Iesus and excommunicated those who confessed Iesus to be Christ Errauit in fide perniciosissime Caiphas cum vâ—iuerso CoÌ„cilio cuÌ„ iudicauit Iesum blasphemasse Bellar. de Conc. auth lib. 2. c. 8. Bellarmine tells vs Before the comming of Christ the Councels of the Iewes could not erre but saith hee Caiphas with the whole Councell did erre most pernitiously when they adiudged Christ a blasphemer And this may serue for a leading case to shew that Councels may erre as they haue erred in the first Age. In the second Age. The 2 Age Ann. 100. to 200. In the yeere 102 the Councel of Antioch is cited by Gretzerus by Turrian by Baronius for the Worship of Images yet neither Merlin nor Crabbe nor Surius nor Nicholinus Coâ—e censura PatruÌ„ pag. 237. publishers of the Councells euer mention it and Binius who produceth it doeth acknowledge to haue receiued it from Baronius and Baronius returnes his Author for the Iesuite Turrian and Turrian professeth that Pamphilus found it in Origens Librarie And this may serue to shew that some Councels are deuised to proue the Trent doctrine and the raâ—her because worship of Images requires Antiquitie and Consent of Bishops to proue it an Article of Faith The 3 Age. Ann. 200. to 300. In the third Age In the yeere 258 the third Councell of Carthage had fourescore and seuen Bishops but saith Binius Huius Prouincialis The Catholique Church doeth not receiue the Decrees of this Councell Concilii decreta non recipit Catholica Ecclesia Bin. in marg Concil p. 149. And the reason is pregnant This Synod toucheth the Popes Supremacie for when as Stephanus Bishop of Rome called himselfe Episcopus Episcoporum The Bishop of Bishops Saint Cyprian and the whole Councell opposed that new Title And this may serue to prooue
aduersaries I say to seeke for the knowledge of infallible Trueth or to search for the soundnesse of true sauing faith in Generall or Prouinciall Councells is but Via Dubia a doubtfull and vncertaine way it is Via Deuia a wandring and By-way It resteth for our Aduersaries last and best refuge to flye to the Sanctuarie of their Church for in trueth whatsoeuer pretence is made of Scriptures of Fathers of Councells yet if there bee sent out a Melius inquirendum for the Authour of their newe Creed and Trent doctrine they must returne a Non est inuentus and seeke him onely in the Church SECT XVII In the Romane Church which our Aduersaries so highly extoll aboue the Scriptures there is neither safetie nor certaintie whether they vnderstand the Essentiall or Representatiue or the Vertuall or the Consistoriall Church CAmpian the Iesuite who formerly made his claime to all Fathers and Councels now in the name of the Church insults against the Protestants in this manner Audito nomine Ecclesiae hostis expalluit Campian Rat 3. So soone as the Aduersarie heard the Church named he waxed wan and pale Indeed I confesse it would terrifie a religious and sober minded man to heare such daily blasphemies vttered against the Maiestie of Gods word and to sound out nothing but the honour and authoritie of the Church who can but wax wan and pale out of pitty charity to heare the Church named and see that she hath kept the name only and lost her wonted nature who can but waxe wan and pale to see her spoiled and bereft of her Iewels treasurie of the sacred Scriptures and retaine onely the caskets and boxes the bare name of a Church where those Iewels lay Looke vpon the best learned of the Roman Church and tell me if they will not astonish a true beleeuing Christian and make him change his countenance to heare such odious comparisons betwixt the Scriptures and the Church In altiori genere viz in genere causae efficientis atque adeò aliquâ ex parte formalis Stapl Relect contro 4 q. 4. ar 3. 9. 3. ar 1. The Church saith Stapleton is an infallible foundation of faith in a higher kind then the Scripture for the Scripture is but a foundation in testimonie and matter to be beleeued but the Church is the efficient cause of Faith and in some sort the very formall In Relect. princ fid dog cont 4. q. 5. nay more if both of them bee properly considered and compared together the Church is a more noble subiect then the Scripture Eam Ecclesia authoritateÌ„ esse quia et scripturas quoque ipsas laxaÌ„di et consignaÌ„difacultateÌ„ c Idem Princip Anal. Pio sensupieque dici potest scripturas si de stituantur ecclesiae authoritate non plus valere quaÌ„ Acsopi fabulas Hos li. 3. de autho sacr Scripturae yea the Church hath such authoritie that shee may set at libertie or seale vp the Scriptures themselues yea saith Hosius a man may speake it in a good a godly sense the Scriptures are of no more account without the authority of the Church then Aesops fables Neither let this seeme strange that the Romanists insist principally vpon the authoritie of the Church for he that shall looke back and obserue how the sacred Scriptures are condemned of Obscuritie and Insufficiencie he that will consider how the holy Fathers are censured and reiected by them as counterfet or erronious he that shall note the Decrees and Canon of Councells condemned as spurious or superfluous these things I say considered it is no maruell our aduersaries flie to the Roman Church Dicitis praecepto Christi obediendum esse primo loâ—o deinde ecclesiae et si aliter praeceperit Ecclesia quam Christus noÌ„ Ecclesia sed Christo obedie oduÌ„ esse certè in hoc est omnium praesumptionuÌ„ initiuÌ„ quaÌ„do iudicant particulares suuÌ„ sensum indiuinis praeceptis coÌ„formâ—areÌ„ quaÌ„ vniuersa Ecclesiae Nich. Cusa ad Proem Epist 2. and for this speciall cause aduance the name of the Church aboue all Cardinall Cusanus by way of obiection puts the question to the Bohemians whether they were better obey the Word of God or the Church You say wee must first obey Christs Commandements and afterwards the Church and if the Church command vs to doe otherwise then Christ commandeth wee must obey Christ and not the Church It is true that the Protestants rightly propose that question which without all question cannot otherwise bee resolued but heare what answere hee makes them Verily herein standeth the beginning of all presumption when particular men thinke their owne iudgement to bee more agreeable to Gods commandements DicetuÌ„ forsitan quomodò mutubuntur pracepta Christi authoritate Ecclesia vt tuÌ„c sint obligatoria quando Ecclesia placu erit Dico nulla esse Christi pracepta nisi quae per Ecclesiam protalibus accepta sint Mutato iudicio Ecclesiae mutatuÌ„ est Dei IudiciuÌ„ Idem Epist 3. then the iudgement of the vniuersall Church nay hee puts the question further Perhaps you will say How shall Christes commandements be changed by the authoritie of the Church that they shall binde vs when the Church shall thinke it good I tell thee saith hee there is nothing to bee taken for Christs commandements vnlesse it bee to bee so allowed of the Church when the Church hath once changed her iudgement Gods iudgement is likewise changed Cardinall Hosius giues his consent with Cardinall Cusanus and morâ— plainly resolues the question in few words Quod Ecclesia docet expressum Deiverbum est et quod contra sensum et consensum Ecclesia docetur expressum Diaboli verbum est Hos de expresso verbo Dei Whatsoeuer the Church teacheth is the expresse word of God and whatsoeuer is taught against the sensâ— and meaning of the Church 〈◊〉 the expresse word of the Deuill To say nothing of the doctrine of Deuils viz. the forbidding of Meats and Marriage foretold by the Apostle and now fulfilled in the Church of Rome I will giue you an instance or two in the word of God and the doctrine of the Romane Church that you may the better discerne whether the Church changing her iudgment there be any variablenesse or shadow of turning with Christ and whether the doctrine of the Roman church bee not expressely against the Word of God Etsi Apostolus lingua intellectâ preces velit celebrari tamen sanctaÌ„ EcclesiaÌ„ iustissimis de causis coÌ„tra statuisse Bened. Mont. in 1. Cor. 14. Touching Prayer in an vnknowne tongue it is the confession of Benedict Montanus a Parisian Doctor Etsi Apostolus c. Although the Apostle thought good to haue Prayer in a knowne tongue yet the Church vpon good causes hath decreed the contrarie Touching Adoration of Images Licet in lege veteri prohibita fuissent lege diuinâ imagines visibiles nedum ipsius Dei
our aduersaries makes nothing for their purpose for if Cyprian say that Infidelitie cannot come to the Romans whose faith was praised by the Apostles mouth then can none of the people of Rome erre because the faith of them all was praised by the Apostles mouth but the trueth is this holy Father speakes not there of matters of faith nor of the stabilitie of the Romane Church although most Romanists so translate it and apply it but of the tumultuous and disorderly courses of certain lewd persons who being censured by the Bishops of Africa fled to the Bishop of Rome for protection of their cause and therupon vpbraideth them that they came to Rome with lyes and tales which could finde no admittance nor harbour there Nauigare audent et à schismaticis et profanis literas ferre nec cogitare eos esse Romanos quorum fides Apostolo praedicante laudata est adquos persidia non potest habere accessum Cypr. lib. 1. Epist 3. when as they might wel vnderstand that the Romans were men whose Faith was commended by the Apostle Et ad quos perfidia non potest habere accessum vnto whom perfidiousnesse could haue no accesse that is they would giue no eare to their perfidious and calumnious suggestioÌ„s This therefore I must needs say is vnfaithfulnesse and perfidiousnes in the Church of Rome wilfully to misapply those things which make nothing for them I proceed from the infallibilitie of the Church to the authoritie of it wherein you shall likewise obserue the Romanists doe insist especially vpon that knowne confession of St. Austen Ego vero Evangelio noÌ„ credereÌ„ nisi me Catholicae Ecclesiae coÌ„moueret authoritas Aug. contr Ep. Fund cap. 5. I should not haue beleeued the Gospell except the Authoritie of the Church had mooued mee thereunto But I pray what doe these words concerne the Roman Church why should they bee applied rather to the Roman then to his owne Church in Africa or our Chuch in England for hee speakes not of the Roman Church or any particular Church but of the Church indefinitly Moreouer their owne Canus professeth Canus loc Theol. lib. 2. cap. 8. that St. Austen had to doe with a Manichee who would haue a certaine Gospell of his owne admitted without further dispute In this case saith he St. Austen puts the question What if you finde one which doeth not beleeue the Gospell what motiue would you vse to such a one to bring him to your beliefe I for my part saith hee should not haue beene brought to imbrace the Gospell if the Churches authoritie had not swayed with me 〈…〉 reâ— Cyâ— Epiâ— And from hence also Bishop Canus drawes this sound conclusion The faith of the Gospel is not founded vpon the authority of the Church This Exposition of their Romanist is agreeable to our belielfe for wee professe that the first outward motiue to bring men to the knowledge of the Scriptures is the authoritie of Gods Church Hooker Eccles Polit. lib. 3. If I beleeue the Gospell saith Hooker yet is Reason of singular good vse for that it confirmeth me in this my beliefe the more If I doe beleeue as yet neuerthelesse to bring mee to the number of beleeuers except reason did somewhat helpe and were an instrument which God doeth vse to such purposes what should it boot to dispute with infidels and godlesse persons for their conversion and perswasion in that poynt Hee therefore that shall conclude from St. Austens doctrine which he professed in the name of an heretike let him receiue his answer from the same Father when he makes his confession as a true Catholike Ex veritatis ore agnosoo Ecclesiam participem veritatis Aug. in Psal 57. By the mouth of God which is the trueth I know the Church of God which is partaker of the trueth But as it happeneth sometimes that hee who hath fallen into the hands of an vnskilfull Physician is loath afterwards to commit himself euen to a good one Aug. lib. 6. Confess c. 4 So was it in the state of my soule saith Austen which could not bee healed by beleeuing and for feare of beleeuing false things it refused to be cured by true ones And in the Chapter following whilest hee was yet a Manichee hee makes this humble confession Thou Lord Idem Confess l. 6 c. 5. didst perswade mee thus I say not that they were blameable who beleeued thy Bookes which thou hast grounded by such authoritie throughout almost all the nations of the earth but that they indeed were blameable who beleeued them not and that no â—are was to bee giuen to any if peraduenture they should say to mee How dost thou know that these Bookes were imparted to mankind by the Spirit of that one God who is true in himselfe and most true when hee speaketh to vs for that is the very thing it selfe which is especially to bee beleeued Thus St. Austen the Catholique interprets Austen the Heretique After his conversion to the trueth the blessed Spirit did perswade him that there was no eare to bee giuen to those men which made such doubts and questions as are dayly made in the Church of Rome viz. How doe you know the Scriptures to bee the Word of God but as the Samaritans beleeued that Christ was the promised Sauiour vpon the report of a woman yet afterwards when they heard him themselues they professed they beleeued him for his owne sake and not for the womans report So likewise this holy Father first conferred with flesh and blood as the most knowne familiar meanes to introduce a sauing knowledge but after hee had receiued the Spirit and word of trueth he like the Samaritans beleeued the Gospel not for the Churches sake but for Christs own authoritie and his Gospels sake The Authoritie of the Church is rightly compared to a Key which openeth the dore of entrance into the knowledge of the Scripture now when a man hath entred viewed the house and by viewing it likes it and vpon liking resolues vnchangeably to dwell there hee doeth not set vp his resolution vpon the key that let him in but vpon the goodnesse and commodiousnes which he sees in the house I omit diuers Expositions of the learned Romanists touching this saying of Austen Durand l. 3 Dist 24 q. 1 Diedo de Eccl. Script dogm lib. 4. c. 4. Geâ—s de vita spir Animae lect 2. Coroll 7. Durand Driedo and Gerson tell vs That those words of Saint Austen had relation to the Primitiue Church which both saw Christs person and his miracles heard his doctrine Aquinas saith Augustinus de Ecclesia vt causa praeponente non vt fundamento fidei loquitur A quin. in 2 2. quaest 2. art 7. that St. Austen spake of the Church as an ouer-ruling cause but not as a foundation of Faith And for a conclusion of this poynt The minde of the faithfull beleeuer doth not rest in the
reforme the corrupt state of the Church which if hee did not performe he should returne home againe with dishonour and God would reserue the honour of his worke to some other and so saith he it fell out This holy man thirsted for a Reformation Hee complained against their Communion in one kinde against Iustification by Works against the manifold Traditions and Constitutions of their Church against the Popes Supremacie and withall proclaimed that the Roman Church taught not the Doctrine of Christ and his Apostles and this was counted to him for Heresie and for this hee was first hanged and then burnt About this time there was likewise written by Doctor Vicelius a Booke called Methodus Concordiae Ecclesiasticae Vicelius Wherein hee complaines also of Traditions contrary to the word of God hee calls for the translation of the Bible and wished the Seruice were deliuered in a knowne tongue hee complained of the worship of Images of Prayers to Saints of Purgatory as a doubtfull opinion he wished that Priests and people should rather marry then liue loosely as they doe and for these and the like Articles wherin he desired a Reformation Index libr. prohib de Sandoual Madril 1612. his Booke is condemned inter libros Prohibitos among the Books prohibited certainly the errors both in Doctrine and Discipline were grown to that height insomuch as Erasmus professeth it was commonly argued in the Schooles Whether the Pope might not abrogate that which was decreed in the Apostles Writings Eras Annot in 1. Tim. 1. Whether hee might ordaine any thing contrary to the Doctrine of the Gospel Whether he might create a new Article of the Creed Whether hee had greater power then Peter or equall Whether hee might command Angels and take away Purgatory altogether Whether hee were a meere man or God or participat of both natures with Christ Whether hee were more mercifull then Christ was seeing it is not read that Christ called any man out of the paines of Purgatorie Sixe hundred things saith hee of that sort were disputed and published in great volumes by great Diuines especially famous for profession of Religion and these things in the Schooles of Diuinitie were seriously handled And without doubt abuses were growne so exorbitant in the Church that Machiauell Protested The Kingdom of the Clergie had beene long since at an end if the reputation and reuerence towards the pouertie of Fryars had not borne out the scandall of the Bishops and Prelates Amidst these manifold errors and corruptions in the Church arose Martin Luther and desired a Reformation as his predecessors had done and at that time things were in so bad estate saith Guicciardine that the blood of Christ was profaned Guicciard hist lib. 13. the power of the keyes was made contemptible and the redemption of soules out of Purgatory was set at a stake at dice by the Pardon sellers to be played for This was so notorious and visible to the world that by the testimony of their own Historian there were that yeere many meetings at Rome to consult what was best to be done The more wise and moderate sort wished the Pope to reforme things apparantly amisse and not to prosecute Luther This reformation was long before wished for as wee see by the complainants in their own Church neither did Luther as some pretend oppose the errours of the Roman Church out of any prepensed malice Tem. 7. Wittemb 22. for Wee plainly and expressedly professe saith hee as our Bookes doe witnesse that if they would not constraine vs to Articles openly impious and blasphemous wee would defend them in other things Nec prodiit solus Lutherê° c. Alp. à Castre ep Nuncup ad Phil 2 Hisp Regem Neither came Luther alone saith Alphonsus such is the vnhappinesse of this age but garded with a great troope of Heretikes who seemed to looke for him that afterwards they might fight vnder his banner for presently Philip Melancthon Faber Capeto Lambertus Conradus Pellican Andreas Osiander Martin Bucer entred their names in his Booke and many other in processe of time in great numbers inserted themselues into his family And as it is obserued by their learned Cassander the Church Doctrine and discipline was so farre out of order at his coÌ„ming and before that many learned Writers published and declared their long wished for Reformation of the Church Thus briefly in the Apostles times you haue seene the glorious rising of the Sunne in the ages following the Sunne at highest from after 600 yeeres you haue seene the Sun towards setting In the first age shee was like the Moone in the first quarter and daily increasing in the ages following shee was in the full in succeeding ages shee was in the wane In the first age shee was like the Starre that appeared in the East and guided the Wisemen in the ages following the Fathers were the fixed stars and gaue light in the midst of Heresies in the latter ages there were Stellae erraticae wandring starres that fell from heauen such as St. Iohn speakes of Priests and professors that left their faith their first habitation And thus we see there is one glory of the Sunne another of the Moone another of the Starres and to all these the Church is rightly compared by Saint Austen Ecclesia est Sol Luna et Stellae quaÌ„do Sol ob scurabitur et Luna noÌ„ dabit luceÌ„ et Stellae cadent de coelo Ecclesia non apparebit impiis vltra moduÌ„ saevientibê° Aug. Ep. 80. The Church is the Sunne and the Moone and the Starres and as the Sunne shal be darkened and the Moone not giue her light and the starres shall fall from heauen so the Church shall not appeare by reason of persecution and worldly securitie then the power of heauen shal be moued and they that seeme to shine in grace shall fall and those that are most strong in faith shall be troubled These things premised wee may rightly inferre for a conclusion of this poynt that there was alwayes a remnant of true beleeuers in the bosome of the Romane Church who resisted the Papacie and noted the abuses neither were they ignorant lay men or an illitterate sort of Priests but they were Bishops Cardinals and learned Pastors that complained of the latencie and obscuritie of the true Church they longed for a Reformation in Doctrine and Discipline they wished that the true Religion might be restored to her first Integritie the Church to her ancient libertie her Faith and Doctrine to the Primitiue sinceritie and for this cause a continuall voice and lamentation was made by many of her children and shee would not be comforted because they were not such as shee first bred them From these and the like testimonies who constantly and continually wished a Reformation in Faith and Manners we may certainly conclude that eminent and perpetuall Visibilitie is no certaine Note of the true Church I proceed in the next place