spoken of throughout the whole world nay more he makes an earnest request to God that he might see the members of that Church and impart Spirituall gifts vnto them to the ende they might be established These testimonies of the Apostle were speciall Caracters of an eminent glorious Church although in truth there is not so much as this name of a Church giuen to the Romans in all the Scriptures The church at Babylon elected 2. Pet. 5.13 vnlesse they will allow the Church at Babylon to bee the Church of Rome and heere was a probable assurance of continued stability and perseuerance in the Faith in all Ages but behold the same Apostle which did so much glory in behalfe of their Catholique Faith which gaue God thankes for them which without doubt prayed for the continuance of that Faith Verse 9. For God is my witnesse saith he without ceasing I make mention of you alwayes in my Prayers As if hee had foreseene by the spirit of Prophesie they would glory in their owne worth and merits shortly after in his eleuenth Chapter of the same Epistle giues them this speciall Caueat Be not high minded but feare and withall giues a speciall reason of that Caueat For if God spared not the naturall branches take heede also lest hee spare not thee behold therefore the bountifulnesse and seueritie of God towards them that haue fallen seueritie but towards thee goodnesse if thou continune in his goodnesse otherwise also thou shalt bee cut off This Doctrine of the Apostle doth trench so farre into the present estate of the Church of Rome that the Rhemists forbeare their Annotations vpon this place for the truth is these last words Thou also shalt bee cut off Doe plainely intimate that the Church of Rome from the time of the Apostles had a possibilitie of falling and consequently was but a particular Church for so it befell the Church of Ierusalem and much more saith the Apostle may it befall the Church of Rome Let vs compare the testimonies and promises in behalf of the Roman Church with other particular and famous Churches in the time of the Apostles and see whether those promises did more largely extend to the faith of the Roman Church then to other Churches St. Paul writing to the Thessalonians termes them by the name of the Church he giues this large testimonie in their behalfe Thess 1.8 From you sounded out the word of the Lord not onely in Macedonia and Achaia but your faith which is toward God is gone forth into all places that wee haue no need to speake any thing yea more hee giues them a kinde of assurance for the perpetuitie of their faith The Lord is faithfull 2. Thess 3 3 and will establish you and keepe you from all euill yet this Church is fallen away and hath lost her first faith The Ephesians are termed by the Apostle 1 Tim. 3.15 The Church of the liuing God the Pillar ground of truth And for this Church the Apostle makes this confession Ephes 3.14 16. I bow my knees vnto the Father of our Lord Iesus Christ that he would grant you according to the riches of his glory to bee strengthened with might by his spirit in the inner man yet we see this Church which was the ground and pillar of truth and for which the Apostle earnestly prayed for is rased to the ground and vtterly fallen from the truth The Corinthians are tearmed by Saint Paul 1. Cor. 1.2 The Church of God called to be Saints And this Church is farther witnessed by the same Apostle that shee was rich in all things through Christ in all kinds of speech and knowledge and that shee was not destitute of any gift yea he deliuers confident in behalfe of that Church that God would establish them vnto the end euen the day of the Lord Iesus Christ yet soone after some of them denied the Resurrection they fell from the truth and are now subiect to the Turke If then the Church of the Thessalonians of the Ephesians of the Corinthians touching the outward face and visibilitie of the locall Churches if they are all fallen notwithstanding such faire testimonies and large promises in their behalfe which also were accomplished in the Elect what stabilitie could the Church of Rome promise to her selfe which had not so much as the name of a Church but was threatned vpon the breach of a condition that they also should bee cut off Whether the condition be broken or no I will not heere dispute but this I may safely say If the Iewes being the Lords peculiar people and the naturall branches were broken off how much more the Church of Rome being but a wilde Oliue branch might bee cut off from the faith of Christ No doubt the Spirit of God foresaw that the Romanist would glory in the name of the Church and aduance that name aboue his word and therefore the word of God gaue not so much as a name of a Church nor promise of infallibility perseuerance vnto it but a speciall caueat to put them in mind not to be high minded I say therefore to the Romanist as St. Hierom sometimes said to Pammachius and Oceanus Quisquis es assertor novorum dogmatuÌ„ quaese te vt parcas Romanis auribê° parcas fidei quae Apostolico ore laudae tur cur post quadi ingeÌ„tos annos docere nos niteris quod antea nesciuimê° cur profers in medium qd Paulus Petrê° edere noluerunt vsque ad huÌ„c lâ—eÌ„ siâ—e istâ doctâ—inâ nund Christianus fuit Hieron ad Pammach OceanuÌ„ Thou who art a maintainer of newe doctrine whatsoeuer thou bee I pray thee spare the Romane eares spare the Faith that is commended by the Apostles mouth why goest thou about now after 400 yeeres I may say 1400 to teach vs that Faith which wee before neuer knew Why bringest thou forth that thing that Peter and Paul neuer vttered Euermore vntill this day the Christian world hath beene without this Doctrine But obserue the cunning of our Aduersaries they doe as much glory of the Apostles testimonie that the Romane Faith was published through the world as if the ancient and the now Romane faith were all one And to prooue an infallible Succession in their doctrine they pretend that St. Cyprian a blessed Martyr did witnesse to the world that the Romane Church could not erre and consequently the Trent doctrine is the ancient faith of Christ and his Apostles St. Cyprian saith M. Bishop tells vs that Perfidiousnesse and falsehood in matters of Faith can haue no accesse to the Church of Rome so that by the Apostles confession they challenge an eminent Visibilitie and by this ancient Fathers testimonie they claime an assured stabilitie in matters of Faith If these things were true I should craue pardon of Cyprian not to beleeue him because the Apostle teacheth mee to beleeue the contrary but the trueth is this testimony so often alledged by
Church of Rome which of long time did reuolt from Christ secretly was neere revolting from him openly And in the Raigne of Henry the first Ann. 1100. inseratur The Church of Leodium sends forth this complaint In time past I was wont to Interpret Fulke in Rhem. Testam p 892. that Peter by Babylon did signifie Rome because at that time it was confused with Idolatrie and filthynesse but now my sorrow doth interpret vnto mee Plerique omnes boni iuâ—i aperti ingenuâ— simplices tum imperiuÌ„ Antichristi coepisse quod ea quae Christê° seruator no fleâ— tot antè annos praecixerat euenisse teÌ„pore cernebant c. Auent de Tyrannide Pontificis that Peter calling the Church together in Babylon foresaw by the Spirit of Prophecie that confusion of dissention wherwith the Church at this day is rent in peeces And saith Sigebert All good men and iust and honest and ingenious men held that the Kingdome of Antichrist was then begunne because they saw the accomplishment of those things which our Sauiour had so long time foretold In the twelfe Age Ann. 1100. to 1200. Honorius of Authun in France openly cries out Verte te ad ciues Babiloniae et vide veni hâ—c ad supercilii montes vt cuncta possis cernere aed ficia damnatae ciuitatis verte te ad CleruÌ„ et in uenies ibi Bestia tentortum Dei seruitiuÌ„ negliguÌ„t sacerdotium per inunditiam postuunt populum per simulationeÌ„ seducunt omnes Scripturas ad salâ—teÌ„ pertinentes ab dicant c. Honor. August in Dialog de Praedest lib. Arbitr Mat. Paris in Hent 3. Turne thee to the Citizens of Babylon and see what they are ascend to the toppe of the Mountaine from whence thou mayest behold all the buildings of that damned Citie consider the principall persons there and thou shalt find the Sea of the Beast In the Cleargie thou shalt find the Beasts Tent for they neglect the seruice of God pollute his Priesthood seduce his people reiect all the Scriptures which belong vnto Saluation And Mathew Paris describeth the state of the Church of England vnder Gregory and Innocent In those dayes Faith waxed cold and scarsely seemed to sparkle being almost brought to ashes Religion is become base and vile and the Daughter of Sion is a bold faced Harlot without shame He further complaines that the Monkes and Fryars of that Age did wholly neglect the Preaching of Gods Word and for that cause he pretends there was a deuised Epistle sent from Hell to the holy Fraternities Math. Paris in Will Conquer Wherein Sathan and all the company of Hell did s nd thankes to the whole Ecclesiastical Order that wheras in nothing they were wanting to their owne pleasures they suffered by their neglect of Preaching such a number of soules vnder them to go to hell Lat. abbots Bishops p. 383. as no Ages past had seene the like And Robertus Gallus reputed a famous Preacher in those times amongst certaine visions of his owne shewes vs That in those dayes there was scarse any bloud or life remaining in the members of the Church when as the Doctrin which is the soule and life of the Church OrabaÌ„ flexis genibus erecta facie ad coeluÌ„ iuxta Altare Sancti Iacobi Parisiis c Robertus Gallus was altered and decayed I did pray saith hee on my knees with my face towards heauen neere to the Altar at St. Iames at Paris on the right hand and I saw in the ayre before me the body of the onely high Priest clad in white Silken robes and his backe was towards the East with his hands lifted up towards the West Morney Myst of Iniqu pa. 401 or 434. as Priests vsually stand while they say Masse I did not see his head and beholding wishly whether he were altogether without a head or no I saw his head leane and withered as if it had bene all of wood and the Spirit of the Lord said this signifieth the state of the Roman Church Ann. 1200. to 1300. In the thirteenth Age Grosted Bishop of Lincolne complained of many errors in the Church Innocent 4. in Math. Paris in Henr. 3.844 847. 848. and sought for a reformation and for that cause we may read in Mathew Paris the Pope resolued to Excommunicate and accurse him but this Bishop withstood the Popes Bulles and for his courage in that good cause was termed Romanorum malleus the Hammer of the Roman Church neither did hee oppose those abuses alone but the Cardinalls at that time withstood the Pope in his behalfe affirmed that the things wherewith hee charged the Pope were most true and thereupon they answered the Pope it was not safe for him so to proceede lest a tumult should follow especially say they seeing it is knowne there must bee a departure from vs and a forsaking of the Roman See Petrarch who well vnderstood the Doctrine of those times in his Latine Epistles which are full of wisdome and grauitie tells them Noui expertus c. I speake of my knowledge Noui expertus vt nulla ibi pietas nulla charitas nulla fides nulla Dei reuerentia in the Pope and his followers there is neither Faith godlinesse nor Truth the Popes Chaire is the Chaire of lying that is a defection a reuolt an apostacie of people which vnder the Standard of Christ rebell against Christ and fight for Satan they esteeme the Gospell for a Fable and the promises of the life to come for lyes About the same time Michael Cecenas Generall of the Order of Franciscans affirming the different opinions of different Members in the same Church Mich Cecenas contr Tyrannid Papae proclaimeth There were two Churches the one of the wicked sort flourishing in which the Pope raigned the other of godly and good men and this Church he presecuted In the fourteenth Age Ann. 1300. to 1400. Occham a learned Schooleman makes this complaint Alas the time of which the blessed Apostle prophecied when men will not suffer wholesome doctrine c. This Prophecie is altogether fulfilled in our dayes for behold there are many that peruert the holy Scriptures deny the sayings of the holy Fathers reiect the Canon of the Church molest persecute and bring into bondage and without mercy torment and afflict euen vnto death them that defend the trueth so that wee may rightly say of our times Occham procl com err Iohan. 22. that which Daniel long since pronounced Iniquitie is gone from Babylon from the Elders and Iudges which seemed to gouerne and rule the people for many that should bee Pillars in the Church of God and defend the trueth euen vnto blood cast themselues headlong into the pit of Heresies Ann. 1400. to 1500. In the fifteenth Age Gerson the Chancellour of Paris bids you open your eyes Gers declarat defect virorum and see if the Houses of
to shew that there was a kind of necessitie for the latencie obscuritie of the true Church especially in the later ages because it was foretold by Christ and his Apostles in the first Age. SECT XXV 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. AS the complainants haue made knowne vnto vs that there was an Apostasie a falling away from the trueth in the later ages so likewise you shall obserue that they told nothing of the defection in the Church which was not foretold by Christ and his Apostles at that time when the Mysterie of Iniquitie began to worke whereby you shall see the one foretels the other answers the Apostles spake of errours and heresies that were to come the complainants tell you of errours and heresies that in their dayes were come vt impleretur that whatsoeuer was foretold might bee accomplished Now that the Church of Rome hath fallen frō her first puritie that she is that Church at which the Prophecies long since pointed and is now fallen that the Pope is that Man of Sin that sits in the Temple of God which was forespoken and that there is not neither can bee any other Church to which the Prophesies can fitly agree I wil compare the Romish Doctrine with those Prophesies that her Tenets in the Church may appeare to the Euidence of things foretold and her doctrine may appeare to be the accomplished Reuelation of St. Iohns Reuelation First then let vs examine by way of question and answer Whether the Church of God hath not fallen from her first sinceritie more or lesse in all ages How comes it to passe that the Pope of Rome assumes to himselfe the fulnes of power and is aduanced aboue the kings of the earth which are called Gods I haue said you are Gods Psal 82.6 It was foretold The Man of Sinne shall be reuealed which is an Aduersary ◠Thess 2.3 4. and is exalted aboue all that is called God and that is worshipped so that he as God sitteth in the Temple of God shewing himselfe that hee is God How comes it to passe that there are such lying wonders and false miracles wrought in the Church of Rome in these latter times It was foretold Math. 13 14 The sonne of perdition shal be reuealed whose comming is by the effectuall working of Satan 2 Thess 2 9 with all power and signes lying wonders How comes it to passe that the Shepheard of the flocke is become the wolfe and the chiefe Pastors teach peruerse doctrine to make Proselytes of their owne It was foretold After my departure Acts 20.29 grieuous wolues shall enter in among you not sparing the flocke and shall speake peruerse things to draw Disciples after them How comes it to passe that the common people are giuen to beleeue fables and reade Legends in stead of Scriptures It was foretold 2 Tim. 4.1 The time will come when they will not suffer holesome doctrine but hauing their eares itching shall after their owne lustes get them a heape of Teachers and shall turne their eares from the trueth and shall be giuen to Fables How comes it to passe that the Church of Rome makes a distinctiō of meats and forbids Marriage vnto Priests It was foretold In the later times some shall depart from the faith 1 Tim. 4.1 and giue heed to the spirit of errour and doctrine of Deuils forbidding to marry and commanding to abstaine from meats How comes it to passe that Indulgences and Pardons are granted for mony and made the treasure of the Church It was foretold There shall be false teachers among 〈◊〉 by whom the way of trueth shall be euill spoken of 2 Pet. 2.3 and through couetousnesse shall with fained words make merchandise of you Reu. 18.3 How comes it to passe that the number of the faithfull are so few that at all times they cannot easily be discerned It was foretold Luk. 18.8 When the Sonne of man commeth he shall not find faith vpon the earth 2 Thess 2.3 Againe The day shall not come except there bee a falling away first and that man of Sinne be reuealed How comes it to passe that the Deuil hath seduced the people in these latter aages It was foretold When a thousand yeeres are expired Reuel 20.7 Satan shall bee loosed out of his prison and shall goe to deceiue the people in the foure quarters of the earth How comes it to passe that the Church of God which is tearmed a Citie vpon a hill should bee obscured and scarcely discerned in these latter ages It was foretold Reuel 12.6 The woman fled into the wildernesse where she had a place prepared of God that they should feed her there How comes it to passe that in the time of peace and securitie errours were brought in by the enemy of the Gospel It was foretold While the husbandman slept Math. 13.25 there came the enemie and sowed the tares among the wheat and the enemy was the Deuill Lastly how comes it to passe that we haue made a departure from the Church of Rome Vt impleretur that it might bee fulfilled which was spoken Reue. 18.4 Goe out of her my people that yee be not partaker of her sinnes and that ye receiue not of her plagues And certainly all these sayings are come to passe that not one jott of his word should passe not fulfilled so that wee see not any things fulfilled in the Church of Rome which were not foretold neither was any thing foretold but in the fulnesse of time shall bee accomplished SECT XXVI 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 THe Philosopher tels vs that Trueth and Falshood are neere neighbours the outmost postes of their doores are both alike yet their way is contrary for the one leadeth vnto life the other vnto death If we shal inquire further how to distinguish the house of Truth from the house of Errour hee giues this Character The doore of Falshood is painted and beautifully adorned but the doore of Trueth is plaine and homely and heereby it appeares that many times men are deceiued and mistake the doore and goe into Errours house when they seeke the Trueth These two wayes I haue briefly suruayed and distinguished by two seuerall Titles The Safe way an◠The By way The one like the house of Trueth is plaine and naked and knowne only by the Scriptures and this is Via Tuta a certaine Safe way The other like the house of Falsehood is adorned with specious shewes and colourable pretences of Traditions of Fathers of Coūcels of a pompous outside of an eminent and glorious Church and this is Via Deuia an vncertaine and By-way Let vs looke back and take a short view of the
noÌ„ in Conciliis EpiscoporuÌ„ noÌ„ in literis quorum libet disputatorum non in signis prodigiis fallacibus quia etiam contra ista verbo Dom. praeparati et cautired diti sumus sed in praescripto Legis in Prophetarum praedictis in Psalmorum cantibus in ipsius Pastoris vocibus in EuangelistaruÌ„ praedicationibus et laboribus hoc est in omnibus Canonicis SanctoruÌ„ librorum authoritatibus Aug. de vnit Eccles cap. 16. and vpon these they challenged that great Champion but heare what answere hee makes them Let the Donatists if they can shew their Church not in rumors and speeches of the men of Africa not in the Councels of their Bishops not in discourses of any Writers whatsoeuer not in signes and miracles that may bee forged for we are forewarned by Gods word and therefore fore-armed against those things but in the prescript of the Law in the prediction of the Prophets in the verses of the Psalmes in the voices of the Shepheard himselfe in the preaching and workes of the Euangelistes that is in all the Canonicall authorities of the sacred Scriptures If Saint Austen had been liuing in these dayes either he must haue retracted this Protestant doctrine or hee would haue beene reputed for an heretique for all these marks which were anciently maintained by the Donatists are proclaimed by our aduersaries to be visible characters of the true Church neither did this learned father require more of the Donatist then the Catholiques of those times were willing to performe on their parts and therfore hee bindes himselfe to the same conditions which hee required of his aduersaries and withall renders the reason of his demand Nec nos proptareà dicimus nobis credere oportere ad in Ecclesia Christi sumê° quia ipsam quaÌ„ tenemê° commendauit Mileuitanus Optatus vel Mediolanensis Ambrosius vel alii innumerabilis nostra communionis Episcopi aut quia nostrorum Collegarum Conciliis praedicata est aut quia per totum orbem in locis sanctis qua frequentat nostra communiâ—tantâ— mirabilia fiunt Aug. de vnit Eccles cap. 16. Quia nec nos propterea dicimus c. Because wee our selues doe not say wee must therefore be beleeued for that wee are in the Church of Christ or else for that Optatus and Ambrose and infinite other Bishops of our Communion haue commended the Church which wee hold or because our Church hath bin published in the Councells of our Colleagues or because in all places of the world where our Communion is frequented there are so many miracles wrought This was the doctrine of Saint Austen and the ancient Fathers and this is ours they required no more of the Donatists but to lay apart all pretended titles and relie onely vpon the word of God we offer to the Romanists no lesse then to accept the same conditions vpon triall of that title and relie only vpon that word I must confesse I thinke a more speedy way might haue been found to haue giuen an answere to the Controuersies of that age for Saint Austen might haue poynted at the Church in the West which was then as conspicuous as the Sun at Noone day hee might haue answered them it was a Citie vpon a hill which was visible to all He might haue produced the Apostle for a witnesse that her faith was published throughout the whole world he might haue confuted them with sacred Councells and Doctrine of the ancient Fathers and confirmed his trueth with the death of constant Martyrs which sealed their doctrine with their blood in the testimonie of the true faith Certainely all these proofes were pregnant in his time and he might easily haue produced them in behalfe of his Church as our aduersaries in these dayes doe for theirs but hee left these brags to these latter times and sends them to the Law to the Testimonies to the word of Christ that speaketh better things then was possible for man to vtter Ne in Ecclesia errares ne quis tibi diceret Christus est qui non est Christê° aut Ecclesia est quae non est Ecclesia audi vocem Pastoris ostendit Ecclesiam ne quis te fallat in nomine Ecclesiae Aug. Psal 69. and to that end saith hee thou mightest not erre in the Church and lest any man should say this is Christ who is not Christ or this is the Church which is not the Church heare the voyce of the Shepheard hee hath shewed thee the Church that the name of the Church may not deceiue thee The summe and substance therefore of St. Austens doctrine was this that neither Bishops nor Councels nor Miracles nor rumors of the Catholique name doe demonstrate the Church of God to be Catholique for all these are common to heretiques as well as Catholiques but the holy Scriptures which beare the testimony of Iesus they onely carry the infallible markes of his trueth In Scripturis didicimê° Christum in Scripturis didicimus ecclesiam Aug. ep 166 and in them faith hee wee haue knowen Christ in them we haue knowen the Church Neither was this the opinion of Saint Austen only for Saint Hierom tels vs that in his dayes the Church was not gone out of her limits of the holy Scriptures Non est egressa de finibus suis id est de Scripturis sanctis Hier. lib. 1. c. 1. in Mich. and from thence the timber and materialls must bee taken with which the house of wisedome is to bee built And Saint Chrysostome as a wise Master-Builder in this house gaue this Caueat to the worke-men in after ages Chrys in opere imperfecto Hom. 49. It can no way be knowen which is the true Church nisi tantummodó per Scripturas but onely by the Scriptures Non enim per alios dispositionem salutis nostra cognouimê° quam per ees per quos euangelium peruenit ad nos quod quideÌ„ tuÌ„c praeconiauerunt posteà verò per Dei voluntateÌ„ in scripturis nobis tradiderunt fundamentum et ColumnaÌ„ fidei nostrae futurum Iâ—en advers haeres l. 3. c. 1. otherwise if they had regard to other things they should bee offended and perish and not vnderstand which is the true Church And lastly the learned Father Irenaeus assures vs Non per alios c. by no other haue wee knowne the way of our saluation but by them by whom the Gospel came to vs which verily they then preached and afterwards by the will of God deliuered the same to vs in the Scriptures to bee the Foundation and Pillar of our Faith Tell me then in this latter age and time of Controuersie wherein it is commonly voyced in our eares Loe heere is Christ and there is Christ this is the true Church and that is the true Church how shall the religious man which loueth trueth and seeketh comfort resolue himselfe to which Church shal he safely ioine himselfe when perhaps he wants the learning perhaps the leasure to looke
as a necessary poynt of saluation I will beleeue it also or at leastwise will bee humblie silent not taking vpon mee to condemne the same I speake not this as if we should decline the practise of the ancient Church in expounding Scripture by Scripture Concil Trid. Sess 1. but to demonstrate to the world that our aduersaries in this poynt of their faith haue neither followed the ancient Church nor the Decree of their Trent Councell whereby it shall appeare that either this Article was newly created or the former Popes and Councels haue disagreed from the latter Cardinall Caietan was so farre from subscribing to the Popes Creed in this poynt that on the contrary hee giues this Praemonition to the Reader of the Scriptures Not to loathe the new sense of the holy Scriptures for this Nullus itaque detestetur nouuÌ„ sacra scripturae seÌ„sum ex hoc qd dissonat à priscis Doctoribus sed fcrutetur perspicacius textuÌ„ ac cótextuÌ„ Scripturae si quadrare inuenerit laudet DeuÌ„ qui noÌ„ alligauit expositionem ScripturaruÌ„ sacrarum priscoruÌ„ Doctorum sensibus Caiet in Genes 1. that it dissenteth from the ancient Doctors but to search more exactly the Text and coherence of the Scriptures and if hee finde it agree to praise God that hath not tyed the exposition of the Scriptures to the sense of the ancient Doctors This Protestant doctrine is farre different from the Tenet of the Roman Church insomuch that Bishop Canus his fellow Romanist was much troubled that a prime Cardinall should oppose an Article of the Romane Creed one while he chargeth him that acutiùs multò quam foelicius hee expounded the Scriptures in some places more wittily then happily an other while he would so seeme to excuse him that hee might be convinced by this or the like argument To follow the Fathers in all Canus ibid. were to condemne our owne witts and depriue our selues of the meanes to finde out the trueth What arguments might preuaile with the Cardinall I cannot tell but sure I am his doctrine disagreed from the Article of the Roman faith And Doctor Payna Andradius a principall Pillar of the Trent Councell rebuketh Canus for his rash reproouing of Caictan and defendeth his Tenet with the same doctrine Andra. def fid Tricen lib 2. Hee teacheth that when the Fathers seeke the literall sense of the Scriptures they doe not alwayes find them but giue diuers senses one vnlike to an other Hee professeth Wee may forsake their senses all and bring a new vnlike to theirs He addeth further that experience forceth vs to confesse vnlesse wee will bee vnthankefull to most excellent wits that very many things in Moses and the Prophets are in this our age expounded more exactly through the diligence of learned men then euer they were before And thereupon he concludeth that the holy Ghost the onely and faithfull Interpreter of the Scriptures would haue many things to bee knowne to vs which our Ancestors knewe not and hath wrought by meanes vnknowne to vs knowne to him that the Fathers noted good and godly mysteries out of very many places of the Scriptures whereof the right and naturall sense hath been found out by posteritie And thus Canus against Cajetan and Andradius against Canus and Cajetan and Andradius both against the Trent Article allowe the Exposition of Scripture by Scripture and somtimes against the streme of Fathers I proceed to the examination of more witnesses and I call Cardinall Bellarmine to testifie the same doctrine that neither hee nor his associates doe holde themselues tyed by their new Article of faith to the Exposition of the Fathers It is one thing saith hee to interpret the Law as a Doctor Aliud est interpretari legem more Doctoris a liud more Iudicis c. Bell. de verbo Dei lib. 3. cap. 10. an other thing as a Iudge of the one is required Learning of the other Authoritie the opinion of the Doctors is to be followed according to reason but the Iudges opinion is to bee followed of necessitie Saint Austen and the Fathers in their Expositions supplyed the places of Doctors Scripta PatruÌ„ noÌ„ sunt Regulae nec habent authoritatem obligandi Idem ibid. which we may follow as wee see cause the Pope and Councell supply the places of Iudges with a Commission from God and therefore they must be obserued and followed of necessitie Thus we haue seene three seuerall Iudges and Expositors of the Scriptures First the ancient Fathers made the Scriptures the onely Iudges and true Interpreters of themselues next the Trent Doctors decreed the ancient Fathers for Interpreters and now at length the later Schoolemen haue proclaimed their Popes and Councels for their chiefest Iudges and best Interpreters of the Scriptures and These say they must bee followed of necessitie Durum telum Necessitas Pardon them Necessitie is a deadly dart there is no necessitie by their doctrine to obey the expositions of Fathers which is the second Article of their Faith but there is a necessitie to obey the authoritie of their late Popes and Councels in their Exposition which is but matter of opinion and from hence it will follow that either the Articles of the Râ—man Creed were newly created by Pope Pius the fourth and that creation was not in his power or that those Doctors and Cardinals had not the oath administred vnto them or we may iustly suspect they haue forsworne themselues Neither was this the opinion of these particular men onely but the Roman Church notwithstanding their solemne protestation by which they are enioyned to interprete the Scriptures doth in many things by her owne confession waue the Interpretation of the Fathers Sanctissimos Patres quos Doctores Ecclesiae ob illoruÌ„ sublimem eruditionem meritò nominamus quantuÌ„libet spiritus sancti gratia prae aliis imbutos liqueat in interpretatione scripturaruÌ„ non semper ac in omnibus Catholica Ecclesia sequitur Baron Ann. Tom 1 ad ann 34 nu mar 213 It is the testimony of Cardinall Baronius Although the most holy Fathers whome for their great learning wee rightly terme the Doctors of the Church were indued aboue others with the grace of Gods holy Spirit yet the Catholique Roman Church doth not follow them alwayes and in all things expounding of the Scriptures Here is an other confession of a great Cardinall who was not ignorant of the Articles of his faith that notwithstanding the Trent Decree and the Popes Bull the Church did not alwayes follow the exposition of the Fathers Now if any shall require a reason why the Pope and Cardinalls of former ages dissent from others of these later times in expounding of the Scriptures Frier Stella who doth not condemne the Exposition giuen by the ancient Doctors Benè tameÌ„ scimus Pygmaeos gygaÌ„tum humeris impositos plusquaÌ„ ipsos gygantes videre Stel. enarrat in Luc. ca. 10. protesteth Hee knoweth full well
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
that the Pope can do more then God can do for God cannot lye saith the Apostle Howsoeuer the Pope in this is much beholding to this Cardinall for without this exception of sinne the Pope could not haue beene Antichrist since hee must bee The man of Sinne. Neither is this man different in opinion from his fellow Romanists for Cornelius Bitonto pronounced openly in the Councell of Trent Conc. Trid. sub Paulo 3. Orat. Cornel. Ep. Bitont Who will so vniustly weigh things but he will say the Pope is the light that commeth into the world Thus the Cardinal hath equalled him with God the Father excepto peccato and the Bishop hath giuen him the proper attribute of Christ and that an Infallibilitie might be granted him Salmeron the Iesuite proclaimes it for a certaine trueth Tom. 1. prolog 9. princ 5. Can. 1. c. 1. ad Hier. The Lord promised his Spirit to Christs Vicar and the successor of Peter and by his authoritie hee determines all matters of Faith So that from these seuerall assertions wee may confidently affirme that either the Pope hath the Office of the holy Ghost giuen him to leade him into all truth Reuel 13.5 7. or certainly There was giuen vnto him a mouth speaking great things and blasphemies to make warre with the Saints and to ouercome them First therefore let vs examine vpon what ground the Popes infallibilitie may be prooued and whether it bee receiued as a doubtfull opinion or as an Article of faith Touching the first according to their seuerall fancies Non Cathedra facit SacerdoreÌ„ sed Sacerdos CathedraÌ„ Chrysost the Romanists haue deuised seuerall reasons some pretend that the truth is annexed to the Chaire as if Christ had prayed for his Tribunals Courts Consistories others deriue it from the example of Caiphas who being High Priest by vertue of his office rightly prophecied of Christ and consequently QuaÌ„do Deus voluit etiaÌ„ matuÌ„ immentum rationabilitèr loquutuÌ„ est Nec ideò admoniti sunt homines in deliberationibê° suis etiam Asinina expectare consilia Aug Epist 58. the Pope cannot faile in Iudgement A wittie argument no doubt and available for the Deuill himselfe for by the same reason the Deuil may conclude that he hath also the Spirit of God for he testified of Christ I know thou art Christ the Son of the liuing God Now the Apostle doth witnesse accordingly that No man can say the Lord Iesus but in the spirit of trueth 1 Cor. 12. He therfore that shall reade in the 11. of Iohn that Caiphas did not speake of himselfe but as High Priest was guided by the spirit of prophesie let him take his answere from Saint Matthew Math. 26. that Caiphas himselfe the very same yeere being high Priest did publikely and Iudicially pronounce our Sauiour a blasphemer and I thinke none will say that this iudgement of his proceeded froÌ„ the holy Ghost vnlesse he wil say when the Pope speaketh the truth he doth it vnawares like Caiphas when his heart and purpose was bent to ouerthrow the truth There are others that coÌ„fesse the Pope may erre as man but not as Pope as if his Manhood his Popedome had two capacities and were in two distinct persons Plato a heathen Philosopher did note it as a thing ridiculous that one in his dayes did maintaine Plato de Repub. lib. â—â—thuasm A Magistrate could not erre as Magistrate nor Prince as Prince And their owne Alphonsus à Castro scoffes at the Dominicans Eos non vereri coram â—opulo iactare et dicere qui semel habitum illius Ordinis susceperit non posse in fide errare deficere Alph. lib 1. de haeres cap 9. for that they were wont to brag before the people that those which haue once vsed the habit of their Order could not erre nor faile in faith Shall we say then that this new Diuinitie was learned from some old Philosopher or that the Pope is chosen out of the Order of Dominicans which haue the gift of Infallibilitie Glaber Rodolphus who was liuing in the time of Benedict the Ninth tells vs that Benedict was chosen Pope at ten yeeres olde shall wee say then that this child had infallibilitie and could not erre or must wee beleeue the Trueth was annexed to his Chaire and that he was able to guide the whole Church and direct a whole Councell when hee knew not the principles of Religion Againe what shal we say of hereticall and wicked Popes who haue neither Faith nor Religion If we peruse the Councell of Basil Eugenium contemptorem sacroruÌ„ Canonum pacis et veritatis Ecclesiae Dei perturbatorem notorium c. Conc Basil Sess 34. Baron ann 985. n 1. we shall find Pope Eugenius condemned and deposed for a despiser of the holy Canons a Symonist a forsworne man a man incorrigible a schismatike a man fallen from the faith and a wilfull heretique Boniface the seuenth saith Baronius was a verie villaine a Church-robber a sauage thiefe the cruell murderer of two Popes and the invader of Peters Chaire Iohn the 13 was accused and detected in a Synode of Bishops Sigon reg Ital lib. 7. ann 963. for murders adulteries incests periuries and other vices of all sorts Alexander the sixth Mach. de Princ c. 18. gaue his mind to nothing but villeny and fraud Mart. Pol. ann 986. Platin. in Syluest 2. whereby to deceiue men Syluester the second leauing his Monastery betooke himselfe wholly to the Deuil by whose helpe hee gate the Popedome vpon condition that after his death he should be the deuils both body and soule Must wee beleeue these Popes were guided by the holy Spirit and led into all truth that the trueth was annexed to their Chaire and not to their Persons must wee acknowledge for what vertue wee know not that these Bishops were the Virtuall and totall Church were these the right successors of Peter in faith and doctrine or shall we say they erred as men but not as Popes they erred in their Pallace but not in their Consistorie they erred in matters of fact but not in matters of Faith These things are so groundlesse in themselues that they rather deserue laughter then an answer Aliud stans Aliud sedens they are riddles without sense that a man not a Pope in a stoole not in the Chaire in a company not in a Councel may failâ— and not erre wander but not goe astray misse the trueth but not doe amisse Cardinal Cusanus was so far from the beliefe of this new doctrine that hee ieasted at Pope Eugenius and vnder that pretext derided the Infallibilitie of the Pope Quomodo potest Papa Eugenius dicere hoc veruÌ„ esse si ipse velit et non alitèr Cusan de Concord Cath. lib. 2. cap. 29. How can Pope Eugenius saith heâ— tell this is true if he will haue it so and not otherwise as though the inspiration
erred in Doctrine when they thought the Kingdome of Christ to be earthly and not heauenly Actes 1.6 for When they were come together they asked of him saying Lord wilt thou at this time restore againe the Kingdome to Israel They did Imagine his Kingdome to bee like the Kingdomes of this world presently to come not after to be looked for proper to Israel not common to all Nations by vertue of the Promises Nay more when they had receiued the Holy Ghost in a greater measure from heauen Peter saith the Text went not the right way to the Gospell Galat. 2 14. Iohn would haue worshiped an Angell once or twice Reu. 19.10 22.8 The Apostles and Brethren who were in Iudea thought that the Word of God was not to be Preached to the Gentiles Acts 11.2 These Examples doe sufficienty witnesse that the Elect and Chosen of God may take a fall but fall away they cannot and their errors in doctrine and manners foretell a possibilitie of failing and consequently an obscuritie in the true Church and heereupon their owne Panormitan concludes Possibile est quod vera fides remanerâ—t in vno solo atque ita veruÌ„ est dicere quod fides non deficit in Ecclesia Hoc patuit post passionem Christi nâ—m fides remaÌ„serat tantuÌ„ in beata virgine Extr. do Elect. Significast Alb. It is possible that the faith of Christ may remaine in one alone and so it is true to say Faith failed not in the Church this thing appeared in Christs passion for then Faith remained only in the blessed Virgin And with him consenteth Nicholaus Clemangis The Church saith he may by Gods gracâ— maine in a woman alone as it is reported to haue remained in the blessed Virgin at the time of Christs Passion In sâ—la potest muliercula per gratiaÌ„ manere Ecclesia sicut in sola Virgine teÌ„pore passionis mansiffe fertur Clemang super Mat. generalis Concil Thus in the Colledge of Christ there were but twelue and scarce twelue in the Councell among the Iewes there was but one Iosepth of Arimathea that stood for Christ there was but one Gamaliel in the Councell of the Pharises that stood for the Apostles So that the number of true beleeuers was but small which did visibly appeare euen at that time when the Church was most glorious and therefore Eminent and perpetuall visibility is no certaine Note of the true Church Ann. 100. to 200. In tâ—â— second Age Egesippus tels vs Quod ad ea usque tempora Ecclesia pura incorrupta permanserit Virgo in locis obsuris caliginosis c. Niceph. lib. 3. cap. 16. The Church remained a pure Virgine vnto Traians time which was 110 yeeres after Christ for saith he such as indeauored to corrupt the perfect Rule and sound Preaching of the Word if there were any such did hide themselues in secret and obscure places but after the sacred company of the Apostles was come to an end and that the generation was wholly spent which by speciall fauour had heard with their eares the heauenly wisedome of the Sonne of God then the conspiracie of detestable errour through the deceit of such as deliuered strange doctrine tooke rooting and because that none of the Apostles suruiued they published boldly with all might possible the doctrine of falsehood and impugned the manifest and knowne truth In the third Age Ann 200. to 300. there arose a great contention about the keeping of Easter when as Victor Bishop of Rome went about to Excommunicate all the Churches of Asia from their CoÌ„munion as not sauouring aright And at this time the heresie of Artemon who affirmed Christ to be a meere man daily increased Those heretikes saith Eusebius were many Euseb lib. 5 ca. 25. and they corrupted the holy and ancient Scriptures without any reuerence they reiected the Canon of the ancient Faith they were ignorant of Christ not searching what the holy Scriptures affirmed And St. Cyprian makes a grieuous complaint of the Apostacie in his time from the Christian Faith as appeares by diuers passages in his booke De Lapsis In the fourth Age Ann. 300. to 400. Eusebius testifies as an eye witnesse Wee saw the Church ouerwhelmed to the ground Sacras aedes precibus dicatas è sublimi in solum fundamentis ipsis conquassatis deiectas diuinas sanctas Scripturas medio foro in rogum impositas Ecclesiarum Pastores hos in latebras hic illic se cum ignominia abdentei illos non sine dedecore prehensos et ab hosti bus ludibrio expositos oculis nostris aspeximus c. Euseb lib. 8. cap. 2. yea the very foundations themselues digged vp the holy and sacred Scriptures burnt to ashes in the open Market place the Pastors of Churches some shamefully hid themselues here and there some others were ignominiously taken and derided of their enemies and thus it was commanded by Proclamation by the Emperour Dioclesian the Churches should be razed to the ground the holy Scriptures should bee abolished and the Pastors throughout all Parishes should bee imprisoned Heere we see the Church was driuen into straights and corners till the time of Constantine the Great the first Christian Emperour about 300 yeeres after Christ but you shall likewise obserue that no sooner did this good Emperour appeare as an eminent part of the visible Church but Arrius the grand Heretique sowed his wicked Heresies Ingemuit totus orbis et ArrianuÌ„ se esse miratus est Hier aduers Luciferium which Like a Canker so spread it selfe that the Shippe of the Church saith Hierom was almost suncke and the whole world groaned and wondred at it selfe that it was become Arrian And with this holy Father agreeth the complaint of Vincencius Lyrinensis Vincent Lyrin c 6. The poyson of the Arrians did not infect a little portion but in a manner the whole world insomuch that all the Latine Bishops partly by force and partly by cunning were intrapped and had a kind of myst cast before their eyes And when the Arrians did vaunt of the multitude of beleeuers as if Amplitude and Splendor had been certaine markes of the true Church Gregorie Nazianzene makes this Quaere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazian in Orat 11. ad Arrianos Where are those men which define the Church by a multitude and despise the little flocke And as touching the perpetuall and eminent visibility of the church it was so farre from his knowledge that hee professeth by reason of the scarcitie of true beleeuers in his Church They were often termed the Arke of Noah Persaepe Arca Neê vocati sumus vt qui soli orbis vniuersi diluvium effugissemus Greg Nazian orat 12. as those who onely were escaped drowning in the flood In like manner when Constantius an Arrian Emperor had obiected the multitude of his Arrian side and the paucitie of Catholike Professors on the