Touching the Visibility of the CHVRCH.
The Questions propounded by the Ie∣suite, were,
1 WHether the Protestant Church was in all Ages visible?
2 Whether visible Protestants are to be named in all Ages, &c?
To the first question, I answer: This question, as all other, will be best explicated
- by
- Distinctions of the tearmes.
- Conclusions or Assertions vpon the distinctions.
The tearms to be distinguished of, are three.
- The subiect, A Church.
- The denomination, Protestant.
- The attribute, Visible.
Of the tearm, Church.
The first distinction.
The Church may be considered
- Either in respect of election & inward sanctification;
- Or in respect of outward vocation, and profession of the truth.
In this question, wee consider the Church in Page [unnumbered] the latter respect, in which alone it is visible: for although the elect, as they are men, and professe the true faith, are visible; yet men professing the true faith, as they are elect, and inwardly sanctified and regenerated in their minds, are not visible.
The second distinction.
A Church professing the Christian faith, may be taken, either
More largely for a company of Professors of the true faith, whether they be vnited vn∣der one gouernment in one Countrey, Kingdome or Empire, or scattered through the whole world.
Or more strictly, for a company of profes∣sors of the true faith, hauing actuall commu∣nion one with the other, vnited vnder one gouernment, within certain limits, secluded and seuered from other societies and con∣gregations. As for example: The Reformed Church in France, at this day is vnited within it selfe, and seuered from the Po∣pish Church, and the members thereof: among whom yet they liue, and ciuilly con∣uerse.
In this question, wee tie not our selues to prooue a Protestant Church in all Ages, in the latter sense. It sufficeth, that we shew it in the for∣mer, and prooue, that there were alwaies those who▪ maintained the doctrine which wee now Page [unnumbered] teach, whether they were vnited, or seuered, had actuall communion one with another, or not; kept publique assemblies by themselues apart, from the Romane, and other Churches, or not: For as Saint Austen sheweth* against the Dona∣tists, The same Spirit of God is giuen to all Saints, who are knit one to another in charity, whether they know one another corporally or not.
Of the denomination Protestant.
Distinction the first.
Protestants may be considered, Either according to their name, taken from at legall act of protesting either against the Councell of Trent, or against the* errors and abuses of Poperie, when they grewe to their ful measure, & were most vnsufferable, about the time that Luther beganne to oppose the Church of Rome, or a little after; or from the Protestation of the Bohemians, in the yeere of our Lord 1421. set downe by*Coclae∣us, in his L. 5. histor. of the Hussits:
Or according to their faith and doctrine, positiuely comprised in, & confined to scrip∣ture; and oppositely, as it is repugnant to all errors in faith, and manners, against the holy Scriptures, especially against the present er∣rors of the Church of Rome.
In this question, wee consider Protestants in the later sense, not in the former. The name, we confesse, of Protestants is not very antient, as Page [unnumbered] neither is the name of Papists, much lesse of Ie∣suites: but the Doctrine of the Protestants wee maintaine to be as antient as Christ and his Apo∣stles: *and we may truly say with Ignatius the Mar∣tyr, 〈 in non-Latin alphabet 〉: Iesus Christ is my antiquity. As the same piece of gold successiuely passeth thorow diuers stampes and inscriptions: so the self-same faith of Protestants, in substance, hath passed thorow all Ages, yet with diuers names; as of Becherits, Berengarians, Petrobrusians, Henricians, Albingenses, Waldenses, Dulcinists, Lo∣lards, Luiddamites, Wickleuists, Hussites, Thaborits, Lutherans, Hugonots, Gospellers and Reformers. The faithfull, as wee read in the Acts,* were first called Christians at Antioch: yet were they in∣deed Christians, euen from Adam, after the promise was giuen, that the*seed of the woman should break the Serpents head. So, that although we should grant to*Bellarmine, that the name of Prote∣stants was not heard of, for 1500. yeeres after Christ, yet would it not hence follow, but that the Prote∣stants faith might bee as antient as Christ and his Apostles, yea, in a true sense, as Adam him∣selfe; sith the Protestant faith is no other then the pure Primitiue Christian faith.
Distinction the second.
Protestants in faith and doctrine are of two sorts; either
Implicitely, and vertually: and such are all those, who holding the Scripture for the Page [unnumbered] sole and entire rule of faith, condemn consequently all doctrines of faith, against or besides the holy Scrip∣tures, especially if they deliuer such positions and doctrines, from whence by necessary and infallible conse∣quence, some particular error or o∣ther of the Romish Church (al∣though not perhaps sprung vp in their time) may bee refelled.
Or explicitly, and actually: and such are they, who directly & profes∣sedly opposed Romish errors as they crept in, or not long after; especially those who opposed the whole masse of Popish errors and superstitions, af∣ter they grew to a ripe sore, fit to bee lanced, about the time of Luther.
In this question, wee restraine not the name Protestants, to those who renounce all the particu∣lar errors of the present Romish church at this day: for such Protestants could not bee much before Luther. The particular diseases must in nature bee presupposed, before a particular remedy can bee applyed vnto them. Reformation necessarily presupposeth a disorder, and deformation. Nei∣ther doe wee restraine the name Protestants, to such only as in particular set themselues directly and professedly against some speciall error of Popery, as of Transubstantiation, Purgatory, Indul∣gences, &c. for such professed opposing, could not Page [unnumbered] bee imagined, before such errors were in beeing. But as the Fathers, before the Councell of Nice, did not in words define 〈 in non-Latin alphabet 〉, or that the Son was of the same substance with the Father, and not 〈 in non-Latin alphabet 〉 onely, that is, of a like substance; nor professedly wrote against the Heresie of Arius by name:* yet are they rightly esteemed 〈 in non-Latin alphabet 〉 indeed, or maintainers of the right beliefe, touching the consubstantiality of the Sonne to the Father; because out of their Sentences and Wri∣tings this truth may be deduced, howsoeuer it be not formally expressed in the tearme of 〈 in non-Latin alphabet 〉: So all those are to bee esteemed Protestants, who, holding nothing against the protestant faith, deliuer some doctrines, and positions, from which some error of Popery or other may bee cleerly refuted, whether such error were then maintained by any in the Church of God, or no.
Of the tearme Visible.
A Church may be said to be visible, two man∣ner of waies: either
Visible to the whole world, and that eminently, and in some sort pompously, as the Roman Empire, & kingdom of Naples, or respublica Venetorum:* in which sense, the Papists affirm, that the true Church ought alwaies to bee visible: but wee denie it.
Or visible to all the members of that Church, either such as God hath already called, or such as he will call in time, who Page [unnumbered] by searching and due inquirie, may and shall finde out the true Church their mo∣ther.
In this question, we vndertake not to prooue a Protestant Church visible in all Ages, in the first acception, but in the later onely, wee main∣taine a visible; but not a conspicuous, eminent, and glorious face of a Church in all Ages, con∣sisting of an apparant Hierarchy, as the Papists teach.
I shall not need to adde more distinctions for the explication of this first question. I come therefore briefly to the particular assertions, ser∣uing for the confirmation and illustration of the generall and mayne conclusion, touching the Visibility of the Protestant Church.
The first assertion.
The Church, in the most strict and proper acception thereof, is the whole company of Gods elect. Thus S. Paul in the Epistle to the Hebrewes, describeth her: The* generall assembly and Church of the first borne, which are written in heauen. And Saint Grego∣ry vpon Ezechiel: There is one Church of the elect, both going before, and following after. And againe vp∣on the Canticles: Christ, according to the grace of his foreknowledge, hath built a holy Church of Saints, which shall eternally perseuer in grace. And Saint Bernard: *This is the Church of the Elect.*Of this Church,* Saint Austen*speaketh most expresly: He shall neuer be withdrawne from that Church,* which Page [unnumbered] is predestinated and chosen before the foundations of the world:*yet poore Iohn Hus, as* H. C. a zea∣lous Papist, rightly obserueth, was burnt, by the decree of the Councell of Constance, for saying no more in this point, then Saint Paul and Saint Gregory said before him, viz.* Catholica Ecclesia est omnium praedestinatorum duntaxat: The Catholique Church consists of all those that are predestinate, and of them onely. But the best is, as our* Humfrey spea∣keth pertinently: Combustus est, non confutatus Hussius: Iohn Hus was indeed burned, but hee was neuer confuted. His doctrine is written with a poynt of a Diamond, neuer to bee razed out: for, it is Gods truth: The foundation of God stan∣deth sure, hauing this seale, The Lord know∣eth them that are his. And so I fall into my second assertion.
The second assertion.
The Church in this acception, as it consisteth of the elect onely, is knowne to God onely, and consequently is inuisible. This the Apostle* teacheth: The Lord knoweth them that are his: And the Spirit intimateth as much in these words,*I will giue him a white stone, and in it a new name written, which no man knoweth, sauing hee that receiueth it. For, what man* knoweth the things of a man, saue the spi∣rit of man which is in him? The* heart of man is de∣ceitfull aboue all things, who can knowe it? I the Lord search the heart, I try the reines. This soueraigne priuiledge of Almighty God, to sound the bot∣tome Page [unnumbered] of mans heart, the faithfull acknowledge in their deu•utest prayers; as Salomon:* Thou euen thou onely, knowest the hearts of all the children of men. And Ieremie,* Thou that triest the Righteous, and seest the reines, and the heart. And the eleuen Apo∣stles: *Thou Lord, which knowest the harts of all men Now, if God onely knowe the heart, he onely knowes who beleeue in him, and loue him in sincerity of heart. Therefore let none, saith Saint *Cyprian,* arrogate that which the Father hath giuen to the Sonne onely (to weet) in the floore of the Church, to take the fanne, and seuer the chaffe from the wheat. The elect are the first borne, whose names are written in heauen, Heb. 12. 23. Now, what earth∣ly man will take vpon him to reade that which is written in heauen? Saint*Prosper forbeares it; defining, that God is hee who defineth the certaine number of those, who are predestinated to eternall life. Whence we may rightly conclude, that the Pope, in canonizing Saints, and entering them into the heauenly Hierusalem, incurres into a pra•unire, by encroching on the prerogatiue of Almighty God, who reserueth to himselfe alone the dis∣cerning of vessels of honour, from vessels of dis∣honour, that is, the elect from the reprobate. But our aduersaries obiect, If wee restraine the Church to the elect, and pronounce them inui∣sible, we make a* Platonicall Idea, or an aer•all body, or mathematicall abstract of the Church. Heereunto we answer, first▪ out of Saint*Prosper: Certum apud Deum esse numerum electorum, tam im∣pium Page [unnumbered] est negare, quàam ipsi gratiae contraire: It is as im∣pious to deny, that the number of the elect is certaine with God, as to deny grace it selfe. And will any dare to call that a fansie or an imaginary Idea, which is most certaine in the knowledge of God? Se∣condly, we teach not, that the Church in this notion is an Idea, extra rem, or singularia, or a body houering in the aire, or floting in the fansie: we teach, that it truly subsisteth, partly in heauen in the triumphant; and partly on earth, in the militant part therof. This militant part, though in respect of the whol number & inward calling, it bee inuisible, yet in respect of the outward cal∣ling to, and profession of sauing faith, it is alwaies more or lesse visible. The elect are visible men, and exist in the visible congregations of Christi∣ans, as the apple in the ey, or a Diamond in a Ring, or the soule in the body. As Athens is cal∣led the*Greece of Greece: so may wee tearme them the Church of the Church: for, in respect of them principally, are those glorious ti∣tles giuen, and gracious promises made to the Church, which are registred in holy Scripture.
The third assertion (which trencheth neer vp∣on our question).
The Church, in a larger notion, comprehendeth all those who eternally professe the true worship of God in Christ. Thus Lactantius*defineth the Church: Catholica Ecclesia est, quae verum Dei cultum retinet: hic est fons veritatis, hoc est domicilium fidei, hoc Tem∣plum Page [unnumbered] Dei: quo si quis non intrarit, vel a quo si quit ex∣iuerit, àspe vitae ac salutis aeternae alienus est &c. That is the Catholique Church, which retaines the true wor∣ship of God. This is the Fountaine of truth: this the House of faith: this is the Temple of God: he that shall not enter heerein, or shall depart hence, is farre from the hope of life and eternall saluation. Of the Church in this acception, our* Sauiours words are to bee vnderstood, If hee refuse to heare the Church, let him be to thee as an Heathen or Publican. And Saint Lukes, *Then pleased it the Apostles and Elders with the whole Church, &c. And* Saint Paul's, Despiseyee the Church of God, &c? And in his Epistle to the* Ephe∣sians: Vnto him bee glory in the Church, &c. And to*Timothy: How shall hee take care of the Church of God? The Church in this notion is in Scripture compared to a field, wherein are tares with the wheat; a floore, wherein is chaffe with graine; a net, wherein are sweet fish, and rotten; an house, in which are precious vessels and vile; to the Ark, in which were cleane and vncleane beasts. To the Church taken in this sense, aChrist directeth vs: Tell the Church. And Saint Paul, Thatb thou maist knowe how thou oughtest to be∣haue thy self in the House of God, which is the Church of the liuing God. And Saint* Cyprian: Hee hath no right to the rewards of Christ, who leaueth the Church of Christ: hee is a stranger: hee is a profane person: for hee cannot haue God to his Father, who hath not the Church for his Mother. And Saint* Augustine,* I will not account thee a Christian, vnlesse, I see thee in the Church.
The fourth assertion.
The Church in this notion, as it extends to all that professe the true Religion, and participate in the pledges of saluation, was euer, is, and shall be in some degree visible to the end of the world. That it hath euer beene hitherto visible, all Histories accord: and that it shall so continue to the worlds end, our Sauiours words are our warrant,* Goe yee, and teach all nations, &c. andle, I am with you alwaies, euen vnto the end of the world. For the continuance of Gods Word, the Prophet Esay is most peremp∣tory: This* is my couenant with thee, saith the Lord, &c. My words which I haue put into thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seeds seed, from hence-foorth for euer. And Christs words are as direct for the Sacraments, that they shall bee ad∣ministred, till his second comming:* As oft as yee eat of this Bread, and drink of this Cup, yee shew foorth the Lords death till hee come. And lastly, S. Paul's words are as expresse for the Ministery:* He gaue some Apostles, some Prophets, &c. till wee all come in the vnity of the faith, &c. It is true, Antichrist shall make great hauocke of the Church, and there shall be such a falling away, that Christ at his second comming shall scarce finde faith on the earth: false prophets, and false Christs shall arise, and seduce, if it were possible, the elect; but that is not pos∣sible: hell-gates shall neuer so farre preuaile against the Church. Whatsoeuer becommeth of hypocrites Page [unnumbered] and temporizers, it is certaine that the elect shall remaine in it, and retaine the 〈◊〉 faith; and if they retaine it, they will also p•ofessed it 〈◊〉* for with the heart, man beleeueth vnto righteousnesse 〈◊〉 with the tongue, confession is made vnto saluation. Sain•*Austen thus stoppeth the mouthes of the •ona∣tists: What is that that thou sayest, The Church 〈◊〉 al∣ready perished, and gone out of all Nations? 〈◊〉 therefore the Gospell is preached, that it may bee in all Nations, therefore euen vnto the end of the world, 〈◊〉 Church shall bee in all Nations. I may saue the la∣bour of heaping more testimonies to confirme this point, because*M. Fisher, in his reflection on the Conference, spendeth many lines and much labour in fortifying it, as a strong bulwark (as hee imagineth) against vs. I conclude there∣fore with Saint Ambrose,* Ecclesia 〈◊〉 po∣test, effluere non potest: The Church may bee euer∣shadowed, it cannot quite faile or bee 〈◊〉
The fift assertion.
The militant visible Church is not alwaies equally visible, but sometimes it is more visible, sometimes it is lesse. It was more visible in the Prophet Dauid's dayes,* when he sung, In Iurie is God knowne, his name is great in Israel, then it was in the time that*Hosea prophecies of, Israel shall remain many daies without a King, and without a sacrifice. It was more visible in the daies* Malachie foreshews of, From the rising of the Sunne, euen to the going downe there Page [unnumbered] of, my name shall be great among the Gentiles, then in the daies* Eliah complaineth of: I, euen I, am left alone. The Church was more visible in the daies of Salomon, when she is compared to a* Queene honourably attended, then in the daies Saint Iohn foretelleth of, when shee is compared to a*Woman flying into the wildernesse. Shee was more visible in the daies* Esay fortelleth of, Kings shall bee thy nursing Fathers, and Queenes thy nursing mothers, then in the daies of Antichrists tyran∣nie, when Kings* shall giue their Kingdome to the beast. In regard of this mutable estate of the mi∣litant Church,* Micah giueth her this Motto: Reioyce not ouer mee, O my enemy: though I fall, I shall rise againe. And Salomon likeneth her to the Moone:* My Loue is faire as the Moone. To which ground Saint Austen alluding, interpreteth,*Obscuram Lunam Ecclesiam, the Moone in the E∣clipse or darkned, the Church in trouble and persecution. And Saint* Ambrose, Ecclesia, vt Luna, defectus habet et or•us frequentes: The Church, as the Moone, hath her often waxings and wainings. And in his* Epistle: The Moone it selfe (whereby, in the Oracles of the Prophets, the coun∣tenance of the Church is figured) when at the first rising againe, shee is renued into the ages of the moneth, shee is hidden by the darknesse of the night; and by little and little filling her hornes, or right ouer against the Sunne, rounding them, doth shine with the light of cleere bright∣nesse.
The sixt assertion
The false and malignant Church is oft time 〈◊〉 visible, conspicuous and ample, then the true Church: and consequently, eminent Visibility, amplitude, and splendor is no certaine note of the true Church. The glorious face and outside of a Church, which dazleth our aduersaries eyes, was rather against*Michea, then for him: all the Prophets propheci∣ed, &c. It was rather against* Eliah, then for him: for there were 450 Priests of Baal, besides C••∣marims; and hee took no notice in a manner of a∣ny seruant of God but himselfe. It was rather a∣gainst*Ieremy, then for him, when all the Priests took counsell against him, saying, The law shall not de∣part from the Priest, &c. Nay, the glorious out∣side and face of a Church, was rather against *Christ himselfe, then for him. All the chiefe Priests and Elders took counsell against Iesus. Since Christs death, to instance onely in one sort of Hereticks, the Arrians (vndoubtedly) would haue carried the truth away by voyces and outward pomp, for some hundreds of yeres, if that were a safe triall: for Saint* Ierome com∣plaineth, Tunc* vsiae nomen abolitum est: tunc 〈◊〉 fidei damnatio conclamata est 〈…〉 Arrianum se esse miratus est: Then the name of sub∣stance was abolished: then the condemnation of the ••∣cene Creed was proclaimed, the whole world sighed and maruelled, that it became Arrian, Vincentius*put• the• case what was to be done, Quando, saith he, Arria∣norum Page [unnumbered] venenū non iàm portiunculam quandam, sed pe∣ne orbem totum contaminauerat, adeo vt prope cunctis Latini Sermonis Episcopis, partim vi, partim fraude deceptis, caligo quaedam mentibus offunderetur: When as the poyson of the Arrians did not infect a little por∣tion, but in a manner the whole world, insomuch that almost all the Latine Bishops, partly by force, and part∣ly by cunning, were intrapped, and had a kinde of mist cast before their eyes. These things beeing so, may we not iustly vpbraid the Papists, as Gregory Na∣zianzen doth the Arrians,*〈 in non-Latin alphabet 〉 &c? Where are they now, who vpbraid pouerty vnto vs, and boast of their wealth; who define the Church by multitude, and despise the little flock of Christ; who honour the sand, and reproach the greater lights of heauen; who treasure vp Check-stones, and passe by Margarites?
The seauenth Assertion.
When there is a difference betweene the visible pro∣fessors of Christianity, and each party pretendeth it selfe to bee the true Church, in opposition to the other, the one∣ly sure and infallible meanes to know which of the dis∣sident parties are of the true Church, is, by trying their doctrine by Scripture. To this touch-stone of truth, the Prophet* Esay directeth vs, To the Law, and to the Testimony, if they speak not according to this Word, it is because there is no light in them. And our blessed Sauiour;* Search the Scriptures: for in them you think yee haue eternall life. And S. Peter,* We haue also a more sure word of Prophesie; vnto which, you doe Page [unnumbered] well, if yee giue heed as to a light that shineth in a darke place. By this rule, the* Bereans examined the doctrine of the Apostle, searching the Scriptures daily, whether those things were so. Saint Austen *best approoueth of this course, to come to the knowledge of the true Church, In Scripturis Ca∣nonicis requiramus Ecclesiam: in the Canonicall Scriptures let vs search the Church: And, Non audiamus, Haec dico, Haec dicis: sed audiamus, 〈◊〉 dicit Dominus. Sunt certi libri Dominici, quorum authoritati vtrique consentimus; ibi quaeramus Ecclesiam: Let vs not heare, I say this, or Thou saist this: but let vs heare, This saith the Lord. There are certaine bookes of God, to whose authority wee both consent; there let vs seeke the Church. And, after much debating the matter, hee concludeth the Chapter with these words, Ergo in Scriptur is Canonic is eam requiramus: there∣fore let vs seeke her (the Church) in the Canonicall Scriptures. And, Quisque nostrum non in iustitia sua, sed in Scripturis quaerat Ecclesiam. Aug. ep. 48. Saint* Basil directeth vs to the same course, 〈 in non-Latin alphabet 〉: With whom∣soeuer, doctrine agreeable to Scripture shall bee found, the truth is alwaies to be adiudged to bee on their side. To forbeare more allegations, the learned Au∣thor of the imperfect work on Mathew, hearing the name of S.* Chrysostome, deliuereth a firmer conclusion, in formall and expresse tearmes, and that seuerall times; shewing, that his iudgement was settled and resolued vpon it.〈…〉Page [unnumbered] modis •stendebatur quae esset Ecclesia Christi, et quae Gentilitas: nunc autem nullo modo cognoscitur, quae ve∣ra Ecclesia Christi, nisi tantummodò per Scripturas: quare quia omnia haec, quae sunt proprie Christi in veri∣tate, habent et haereses illae in schemate, similiter Ecclesi∣am, similiter, scripturas, similiter baptismum, similiter eucharistiam, et caetera omnia, dem•m ipsum Christum: Volens ergo quis cognoscere quae sit vera Christi Eccle∣sia, vnde cognoscat in tanta confusione multitudinis, nisi tantummodo per Scripturas? Et pòst, Qui ergò vult cognoscere quae sit vera Christi Ecclesia, vnde cognos∣cat nisi tantummodò per Scriptura•? Formerly it was shewed many waies, what was the true Church of Christ, and what was Gentilism: but now it is knowne no other way, which is the true Church of Christ, but onely by the Scriptures. Where∣fore, because all these things which properly be∣long vnto Christ in truth, euen those heresies haue in shadow; in like manner the Church, in like manner the Scriptures, in like manner Bap∣tisme, in like manner the Lords Supper, and all other things; finally, Christ himselfe: Hee ther∣fore, who is desirous to know which is the true Church of Christ, whence should hee know it, in such a great confusion of multitude, but onely by the Scriptures? And a little after, Hee that will therefore know which is the true Church of Christ, whence should hee know it, but onely by the Scriptures? It is obser∣ued by those who follow the Law, that when a Defendant excepts against the iudgement & iu∣risdiction of the Court, he certainely despaires Page [unnumbered] of his cause in that Court. And what can wee in∣terpret it in our aduersaries, but distrust and de∣spaire of their cause, to detract as they doe from the perfection, and except against the authority and sufficiency of Scripture, for deciding all con∣trouersies?
And heer I will be bold to turne the Iesuite Campions roring Canon against him and his fel∣lowes: *Cùm multa sint quae aduersariorum in ca•∣sa diffidentiam loquuntur, tum nihil aqué atque sauc∣torum maiest as bibliorū foedissimè violata, 〈…〉 quid causa a fuit, vt Euangelium Mathaei & Acta resi∣gerent Apostolica? Desperatio, &c. Quid 〈◊〉 vt omnes Pauli repudiarent Epistolas? Desperati•, I may adde, following his tune, Quid Piggi•, Hosio, Lyndano; quid Stapletono, Bellarmino, &c? Whereas there are many things which pro∣claime our Aduersaries distrust of their cause, so nothing so much as their profane violating of the Maiesty of holy Scripture. What was the cause, that the Manichees repeale the Gospell of Saint Mathew, and the Acts of the Apostles? De∣speration. What was the cause that the Ebio∣nites reiected all the Epistles of Saint Paul? De∣speration. I may goe on, following the same note and tune, and say, What is the cause that Ludouicus cals the Scriptures, Dead inke? Despe∣ration. What is the cause that the Bishop of Poictiers stiles it in like maner, rem inanimem et ••∣tam, a thing without life, and dumb? Desperation. What is the cause, that Piggius, Ecehius, 〈◊〉, Page [unnumbered] Pereonius, Norris, & diuers others so much detract from the authority and sufficiency, and obscure the excellencie of Scripture, by terming it, Na∣sum cereum, Euangelium nigrum, Theologiam atra∣mentariam, Lesbiam regulam? a Nose of waxe, a black Gospell, inkie Diuinity, a Lesbian rule? Desperation. They appeale from Scripture, vnder pretence, that it is an imperfect rule, and dumbe Iudge, and therefore refuse to be tryed by it in the points of difference betweene vs: why? because that if they should referre the en∣ding of all Controuersies to Scripture, and put themselues on Christ and his Apostles, they soon knowe what would become of them and their cause.
The eightth Assertion.
The paucitie of right Beleeuers, and obscurity and latencie of the true Church, protesting against the corruption and idolatry in the later ages therof, is most clearely foretold in Scripture. First, by our* Sauiour: When the Sonne of man commeth, shall he finde faith on the earth?& Maldonat the Ie∣suite answereth, Vix fideminueniet: He shall scarce finde faith. False* Christs and false prophets shall a∣rise, and shall seduce many, yea, they shall do signes and wonders, and seduce, if it were possible, the Elect. Se∣condly, by Saint*Paul, the Spirit speaketh 〈 in non-Latin alphabet 〉, exertè, expresly, that in the latter dayes some shall fall from the faith. And in the second, to the*Thes. 1. There shall be a falling away first. Thirdly, by Saint Page [unnumbered]*Iohn, After a thousand yeers, Satan must bee loosed a little season. And,*The taile of the Dragon drew the third part of the Starres of Heauen. And,*All the world wondred after the Beast, and they worshipped the Beast,* saying, Who is like vnto the Beast, &c.? All that dwell vpon the earth shall worship him, whose names are not written in the Booke of Life, &c.* All nations haue drunke of the wine of the wrath of her fornications, &c. And no maruell, that the true seruants of God were reduced to such a paucity, when the diuell and Antichrist set all their for∣ces against them.*The Serpent casts out of his mouth water, as a flood, after the woman, that hee might cause h•r to be caried away of the flood. I might alledge ma∣ny pregnant testimonies, both out of the antient Fathers, & the learned Papists also of later time, for the blacke and gloomie, darke and dismall dayes of the Church vnder the last and greatest persecution by Antichrist. But Saint*Austens testimony is so cleere for the obscurity and la∣tency of the Church, that I need adde no more. Ecclesia est Sol, Luna, et Stellae: quando Sol obscurabi∣tur, et Luna non dabit lucem suam, et Stellae cadent de coelo, Ecclesia non apparebit, impijs vltra modum saeui∣entibus: The Church is Sunne, Moone, and Starres: when the Sunne shall be darkned, and the Moone shall not giue her light, and the Starres shall fall from heauen, the Church shall not appeare, the wicked raging against her with∣out all measure. Mee thinks I heare our aduer∣saries say, What makes this obseruation for the Page [unnumbered] Protestant Church or faith? I answer, Much eue∣ry way. It furnisheth vs both with a strong de∣fensiue weapon, and offensiue also. The defensiue may be thus framed:
That Church which hath beene perse∣cuted, massacred, wasted, and driuen to great extremity, and reduced to a small number, resembleth the true Church, as the state thereof is described in her later Ages.
But the Protestant Church, especially since the 1000 yeere after Christ, hath beene persecuted, massacred, wasted, and driuen to great extremity, and reduced to a small number:
Therefore the Protestant Church in this respect resembleth the true Church; and consequently her obscurity maketh ra∣ther for her, then against her.
We may also on this Anuil shape an offensiue weapon in this manner:
The true Church, in the later Ages thereof, must be in great distresse, and dri∣uen to a narrow compasse.
The Popish Church hath not beene so:
Therefore the Popish Church is not the true Church.
For they make eminent Visibility and splen∣dour, a note of their Church. If they answer, that their Church, vnder heathen and Arrian Empe∣rors, Page [unnumbered] hath beene grieuously persecuted, I reply:
First, that those who suffered Martyrdome in those daies, were rather our Martyrs then, theirs, because they sealed with their bloud, the truth of Scripture-Doctrine, and not of Popish tradi∣tions, or additions.
Secondly, those blessed Martyrs suffered in the first Ages of the Church, long before the 1000 yeere, in which Satan was let loose: but wee speake of the persecutions of the true Church in her latter Ages. Therefore when the Papists in∣sultingly demand of vs, Where appeared your Church in the Ages before Luther? the best way to represse their insolency, is, to put a crosse interrogatorie to them, Where did your Church lie hid? When did it fly into the Wildernesse, for the space of 1260 dayes? When did the Beast with seu∣uen heads, and tenne hornes, push at it? In the raigne of what Popes did the red Dragon cast a flood of waters to drowne her? As for the predecessors of our faith, and Standard-bearers of our Religion, it appeareth vpon their owne records, how the Whore of Babylon embrued her hands, and died her garments scarlet-red in the blood of them, per∣secuting and executing them vnder the names of Berengarians, Lyonists, Henricians, Petrobrusians, Albingenses, Waldenses, Wickleuists, Thaborites, Hussites, Lutherans, Caluinists, and Hugonots, and the like. Heere see the craft of Satan, and malice of Antichrist and his Ministers: they was•e the Page [unnumbered] flock of Christ with bloudy slaughters, and re∣quire of vs, Where are those of our brethren whom they haue slaine? They traduce vs for paucity, whom they by their massacres haue brought to so small a number. They vpbraid vs with those maymes, and skarres which them∣selues haue giuen vs, and put vs to produce those euidences which themselues haue burned and made away, as shall appeare more at large here∣after.
The ninth Assertion.
Errors in doctrine, and abuses in practice, for the most part steale in secretly, and by degrees, sensim sine sen∣su, and are therefore seldome discerned, and openly op∣posed, before they get head and strength. This* ob∣seruation I owe to Vincentius Lyranensis. L•tenter superinducunt errores, quos nec cito deprehendere va∣leas, nec facilè damnare: they bring in errors secret∣ly, which a man cannot soone finde out, nor easi∣ly condemne. And Vincentius seemeth to haue borrowed it of* Tertullian, Nihil magis curant, qu•m vt occultent quod praedicant, sitamen praedicant quod occultant: they seeke nothing more, then to hide that which they preach, if yet they may bee said to preach that they hide. And againe,* Obscon∣dit se Serpens quantum potest totamque prudentiam in laqueorum ambagibus torquet: alte habitat, in 〈◊〉 de∣truditur, per a•fractus seriem suam 〈…〉 procedit, nec semel totus 〈◊〉 bestia. The Ser∣pent hides himselfe as much as hee can, andPage [unnumbered] sheweth his chiefe skill in wreathing himselfe into foulds, hee thrusts himselfe into darke and blind holes, &c. This* note Tertullian took from Saint Peter: There shall bee false teachers among you▪ who shall priuily bring in damnable heresies. And Saint Peter himselfe might gather it from our Sauiours words,*Whil'st men slept, the enemy came, and so•ed tares. And therefore Bellarmine, and Ca•pi•n, and M. Fisher, doe but dreame, when they con∣ceiue that the enemy hath not sowne the tares of heresies, and superstitions, in the Church of Rome, because (as they suppose) that we cannot shew the precise time when all these tares were sowne. For, our Sauiour makes answer to this question (Vnde zizania? Whence were these 〈◊〉?) for vs, They were sowne whilst men slept. Chan∣ges and alterations are of two sorts: some are violent, and sudden, and with a great noise; others are made by degrees, and come in piece-meale, and without any sound at all. In the former kinde it is no matter of difficulty, out of stories to shew the precise time, when such great and sudden alterations befell in Church or Cōmon-wealth: but in the latter kinde it is very difficult, and for the most part impossible. When a great tree beeing torne by a tempest, ingentem traxit 〈◊〉 ruinam, euery man obserueth it: but who can tell when a great and thick timber-tree be∣ginneth first to rotte? The Historians precisely set down the yeer and day, wherein the Temple of Diana was burned by Herasastratus, and Saint Page [unnumbered]Paul's Steeple in London by lightning: but who can out of any Story, or otherwise, designe the day, or yeere, when Paul's Church beganne to decay? yet no man that now seeth it, maketh que∣stion, but that it is very much ruined: the beame out of the timber, and stone out of the wall, cry for spee∣dy reparations. By the Iesuites argument, an a∣ged decrepid man, all gray-headed, might for∣sweare and out-face his Age, because no man, nor perhaps himselfe obserued when hee be∣ganne to grow old first, or had his first gray haire on his head or beard. Our Sauiour very fitly compares heresies to tares, which wee see when they are growne, though wee see them not in their first growth, or as they grow. No man can perceiue the index in a Watch, or finger in a Diall to wagge or stirre: yet hee that going abroad, when it points to one a clock, and returning home, findeth it points to six, or twelue a clock, knoweth infallibly, that it hath mooued, and that no small space. In like maner, though wee cannot, in all particular points of difference be∣tweene vs and the Church of Rome, designe the moment of time, when corruptions and innouations stole in: yet finding the doc∣trine and manners of the Church at one point (as it were) in the Primitiue times, and in latter Ages at a farre distant point, nay quite opposite; wee know, that the finger hath mooued, that is, that great changes, and alterations, and innouations haue beene. Shall wee deny, that there is ido∣latry Page [unnumbered] in the world, because wee know not who was the first Idolater; nor precisely, when men first fell from true Religion? Bellarmine and some others fetch it from some of Noah's posterity af∣ter the flood: but*Barradus endeuoreth to prooue, that the tares of idolatry were sowne in the world before the flood, yet it appeares on no record, who was the first Idolater in the world. Some of Noah's posterity degenerated from the true worship & seruice of God, to Gentilism and superstition; yet who can demonstrate the time when, or the place where they first began to adulterate the true seruice of God, with infinite abuses and abominations? How did the Scribes and Pharises, at the comming of Christ, corrupt the doctrine of the Law with false glosses, and abrogate it with their owne traditions? Yet no man can shew the originall or first deuiser of all their false glosses and vaine traditions. To come neerer to our aduersaries: The Fathers in the* Councell of Trent acknowledge, that many corruptions & abuses haue crept into the Masse it self, eyther by the fault of times, or negligence and wickednesse of men. Cùm multaiam, siue tem∣porum vitio, siue hominum incuria et improbitat•, ir∣repsisse videantur, quae à tanti Sacrificij dignitate ab∣horreant, &c. Sith many things, through the fault of times, or the negligence and wickednesse of men, haue seemed to haue crept in (to the Masse) which are repugnant to the dignity of so great a Sacrifice, wee appoint, &c. Yet when these Page [unnumbered] abuses crept in, and by whose fault, neither doe they there, neither can any Papist punctually de∣monstrate. The Physicians iudge of their pati∣ents two manner of waies; eyther à decubitu, that is, from the time of their lying downe, and yeel∣ding themselues to their bed; or ab actionibus la∣sis, that is, from the time that their appetites, and disgestion, and other faculties, sensibly faile in dooing their functions. In like manner are we to iudge of the diseases of the Church: some wee may àdecubitu, from her apparant declining in iudgement to error: but other, which we can∣not so iudge certainely of, yet wee may most in∣fallibly by the other meanes, ab actionibus lasis, from her sensible failings in her vitall faculties and functions, viz. Preaching of the Word, Ad∣ministration of the Sacraments, and exercise of Ecclesiasticall discipline. To cloze vp this note; Though many learned Protestant Diuines haue wrote to good purpose touching the first leake in Peters ship, yet none seemeth to mee to hit the point more fully, then our excellently learned Rainolds.*Primò ait, Gentilitios, deinde Iudaicos ri∣tus, opiniones, concupiscentias ingruisse, ea quasi semina• exemplorum et placitorum fuisse, haec primùm per exig•a non internosci, inter dum conspici, et coerceri, p•st sen∣sim augescere magis magisque, tum confirmari et gras∣sari latiùs; donec ad extremum, Religionis facies tota, quasi cancro exaesae, immutata & Ecclesia Romana ex sancta et fideli profana et perfid• facta est. Ita quae Apo∣stolis Ecclesiam docentibus erant inandita, ea pòst à pa∣tribus Page [unnumbered] caepere queri, ambigi. Quae priscis 〈◊〉 scrupulum m•heba••, ea probabilia visa sunt 〈◊〉 à rece•ioribus Scholasticis et Canonistis habebantur••∣ra. Quae illi opinati sunt et tennerunt, •odie 〈◊〉 defendunt pertinaciter, et dissentientes 〈◊〉 First, Heathenish, and then Iewish rites and opinions stole in: these were the seedes of ill examples and orders, or customes: these, at the first beeing small, were not obserued; sometimes they were spied, and checked. Afterwards, by degrees, they more and more increased, then were they confirmed and spred further; till in the end the whole face of Religion was eaten out, as it were with a Canker; and the Church of Rome,〈◊〉 and faithfull spouse, became a profane and dis∣loyall strumpet. So those things, which in the Apostles time were vnheard of, after beganne to bee questioned and doubted by the Fathers▪ Those things which the an•ient Doctors made scruple of, seemed probable to some, and were held true by the later School-men & Canonists. Those things wch they held but as opinions, the Papists at this day defend obstinately, and con∣demne all that dissent from them. Iust as Velleius*Paterculus reports of the Romane State; that, degenerating from the antient vertue and glory, it fell maturè à rectis in vitia, à vitijs in prana, pr•uis in praecipitia; from good to bad, from bad to worse, from worse to worst of all: so the Roman Church, in tract of time, fell from certain truths, to doubtfull Tenets; from doubtfull Tenets,〈◊〉Page [unnumbered] manifest errors; from manifest errors, at last to heresies: where we now finde them, and there leaue them, because they are resolued there to stick.
The generall Conclusion.
The Protestant Church, according to the distinctions and Assertions premised, hath beene in all Ages in some degree visible.
Thus much of the first Question pro∣pounded by the Iesuite, touching the Vi∣sibility of the Protestant Church in all Ages.
The second Question touching the Cata∣logue of names, follows.
Touching the Names of visible Protestants in all Ages.
The second Question.
WHether visible Protestants are to bee named in all Ages out of good Authors?
- To this Question I an∣swer,
as to the former, by
- Distinctions.
- Assertions.
The first Distinction.
Visible Protestants are either,
Such as subscribe to the harmony of Pro∣testant Confessions, in each point of faith and Theologicall Conclusion;
Or such as haue deliuered, either impli∣citly, or explicitly, 〈 in non-Latin alphabet 〉, positiuely, or 〈 in non-Latin alphabet 〉, by way of opposition, some point or points of Protestant Doctrine; especial∣ly, if it cannot be proued, that they held any doctrine de fide, repugnant to the Protestants faith, or different from them in any point of moment, or very materiall, much lesse fun∣damentall.
In this Question, neither is it reasonable, nei∣ther indeed doth the Iesuite demand, that wee Page [unnumbered] should prooue visible Protestants in all Ages in the first sense, but in the later onely. His words are,* For auoiding of all mis-taking, and consequent∣ly, needlesse and fruitlesse Disputes, M. Fisher in his Question requireth, first, that names of men in all Ages be set down: whom Sir Humphrey Linde and his friends conceiue to haue been Protestants. Se∣condly, that those men, whose names they set downe, bee shewed out of good Authors, to agree in houlding some points of faith, in which Protestants differ from Roman Catholiques. Thirdly, that Sir Humphrey Linde or his friends will defend against M. Fisher, that the same men held no other points of faith different one from another, and from the present Protestant Doctrine.
The second Distinction.
The Names of Protestants are of two sorts;
Proper; as, Bertram, Lollard, Dulcinus, Cal∣uin, Beza, Iewell, &c.
Appellatiue; as, Protestants, Gospellers, Re∣formers, Albingenses, Waldenses, Lionists, Pic∣cards, Turlepins; and generally, all such names as haue either been assumed by any society of Protestants, to distinguish themselues from others; or cast vpon them by way of reproach, by their Aduersaries whose re∣proaches they (and wee) accounted their glory.
In this Question, although the Iesuite seemeth to take Names in the first sense, yet he cannot be Page [unnumbered] so grossely ignorant, as not to knowe, that it is aboundantly sufficient for the proof of a visible Church (euen à posteriori) to proue out of good Authors the appellatiue Names of Protestants in all Ages. No man doubteth, that it is a sufficient Argument to prooue the Visibility of the true Church in Israel in Elias time, to produce that sa∣cred Record of seuen thousand that neuer bowed their knees to Baal; albeit neither doth the Spirit of God there set down, neither can any man li∣uing now tell what was the proper name of any one of them. No Geographer will euer make question, but that there are now many visible Churches of Christians in Africa, and diuerse parts of Asia, vnder the Turk and Tartar, knowne by the names of Abyssens, Maronits, Cophti, Arme∣nians, Georgians, or the like: and yet neither can the Geographers themselues peraduenture, nor you nor I presently giue the proper name of any one of them. For my part, I know but one Greek Christian, sometime Student in Oxford; Me∣trophanes Critopulus.
The third Distinction.
These words, Protestants are to be named, may ad∣mit of a double construction;
Either that names ought to be produced, and that we are bound to produce them, to proue the Visibility of our Church; as if, without such producing, the protestant cause shold any way suffer or receiue any prejudice Page [unnumbered] Or that such names may bee produced, and that there are such Records yet extant, out of which wee are able to makes a Cata∣logue of Protestant professors.
In this question, the Iesuite holdeth, that the names of Protestants in the first sense are to bee produced, that is, ought to bee produced, and must of necessitie, to proue the visibility of our Church: but hee denieth it in the second sense, that is, that such names can bee produced. On the contrary, my Tenets are, that Visible Protestants are to bee named in the second sense, that is, are •∣minable; but not in the first sense. Though wee need not make any such Catalogue, yet ex super∣abundanti, I refuse not to doe it: our cause is so richly furnished, that wee can do it though wee are not bound to do it, for the reasons partly al∣ledged in the conference, partly confirmed and enlarged in the defence thereof.
The fourth Distnction.
Good Authors are of two sorts;
Of the first rank: and such are Classicke, Theological or Historical Authors; against which neither Papists nor Protestants much except, but both account them of great worth and credit.
Of the second ranke: and such are those Authors, who though they are not of any singular or eminent note, yet they may bee tearmed good, according to the ages in which they liued, which afforded no better.
Page [unnumbered] In this question, I restrain not good Authors to those of the first rank only, but admit also of those of the second. For, as when the people at*Capua were so incensed against the Senatours, that they had a purpose presently to doffe them out of their places and liues too; a wise man among them aduised them, before they put the ould Senatours to the sword, to thinke of fitter men to put in their places: which when they could not agree vpon, in the end it was resolued, that the ould should continue: In like manner, if the Iesuites except against any of the Authors which I shall alledge in the later blinde ages, as being not of sufficient credit for vs to relie vp∣on in so weightie a controuersie, as the Iesuites make this to bee; I require of the Iesuites, to produce fitter men, & better Authors, who liued in those times; & in case they cannot, then to let those stand for good whom wee alledge for our selues: for wee are to take Authors and Records such as we can finde, not to make such as wee wish. And therefore Scaliger, as truly as tartly, reproueth Baronius, quod Annales faceret, non scri∣beret, that he wrote not Annales, but made them out of his owne braine. A true Record, though neuer so foule-written and torne, is better then a forged Deed, though neuer so faire and legi∣ble. Some later Papists, excepting against di∣uers Authors alledged by vs, shall not disable those Authors, vnlesse they can make good their exceptions against them. For exam∣ple: Page [unnumbered] though Genebrard, or Coccius, or 〈…〉 disgracefully of Abbas V•spergensis, or 〈…〉C•r∣dinalis, or Platina, or Auentinus, yet vnless they can or could iustly tax or charge them, they must and shall stand for good witnesses against Papists. These cautions and distinctions premised, I will now set downe the state of this second question, in the Assertions following.
The first Assertion.
AMong the Professors of the Truth, there may be differences of iudgement; not onely touching rites, and ceremonies, and matters of discipline, but also touching points of doctrine, so the points be not main and fundamentall, or such as are cleerly •nd ex∣pressely defined by the Church out of manifest Te•ts of Scripture. This conclusion I ground on those words of Saint Paul:c If any man build on this Foundation, gold, &c. or hay and stubble, &c. if any mans work shall be burnt, he shall suffer losse, but hee himself shall be saued, &c. To this distinction of Foundations-doctrine, without which a man can∣not be saued; and doctrines built vpon the Foun∣dation, which may be held, or not held, without danger of saluation, Saint Ambrose alludes:dIf there be any Church which refuseth faith, and •eepeth not the foundation of Apostolicall doctrine, lest it should cast any spot on vs, it must bee forsaken. And Saint eProsper; where hee insinuates a distinction of heresies. Some like the Pelagian, poisoning the bowels, and surprising the very vitals of Christs Page [unnumbered] (mysticall) Body; others affecting and infecting other parts further from the heart, and therefore not so dangerous.*Vincentius Lyrinensis glanceth at the former distinction of doctrines fundamen∣tall, and not fundamentall. The former he cal∣leth, Fidei regula••, the rule of faith; the later, Diuinae Legis quaestiunculas, subtill questions con∣cerning the Law of God: in which, he saith, we need not much seek the Fathers consent. Saint *Austen also, when he was pressed by Iulian the Pelagian with a testimony out of Saint Chryso∣stome, laieth hold on the buckler of a like distinc∣tion:
Vnlesse we admit of such a distinction, neither we, nor the Romane Church, nor the Greek, nor any Church now in Christendome, is able to produce a Catalogue of visible Professors of their faith in any antient Age, much lesse in all Ages. And therefore, if M. Fisher and his fellow-Iesuites require of a true Church, a Catalogue of such Professors as in all Ages held, not onely the same fundamentall and principall points of faith, but also all the same doctrinall conclusions and particular deductions, I must aduise him, in the words of Constantine the Great, spoken to Nouatus, to make a ladder, and go vp to heauen alone. As the Fathers differ from vs in some things, so also they differ among themselues: yet, as they esteemed themselues (notwithstanding these dif∣ferences) to be members of the same Catholick Church; so doo we esteem the said Fathers, pro∣fessors of our Protestant Doctrine. Our Aduer∣saries lay claim to them also; and yet they can∣not deny, but that the Fathers dissent from them Page [unnumbered] in some points of no small moment. Papias, the scholar of Saint Iohn the Euangelist, did eat the sowre grape of the Millenarie Error: and Iustin Martyr, Iraeneus, Lactantius, and the Fathers ge∣nerally (before Saint Ierome's time), had their teeth set on edge therewith.*Scaliger, well seen in Antiquity, obserues, Omnes veteres Christianos, etiam infra aetatem Augustini, putâsse, animas tam piorum quàm impiorum in centro terrae, tanquam quo∣dam conceptaculo, expectare diem iudicij: quod Ter∣tullianus eleganer dixit, In candidâ expectare diem iudicij. Praerogatiuam tamen dant Martyribus, quos vno saltu recta in Paradisum deferri volunt: All the antient Christians, yea, euen* before the time of Saint Augustine, thought, the soules aswell of the godly as vngodly, in the centre of the earth, as it were in some receptacle, to expect the day of iudgement: which Tertullian elegantly calls, *In candidâ to look for the day of iudgement. Yet they yeeld a prerogatiue to the Martyrs, whom they will haue to bee carried directly into Para∣dise at one leap or jump. Dooth your Church approoue of this opinion? Saint*Cyprian fin∣deth great fault with those, who before his time administred the Sacrament without wine, vsing water in stead of it: If any of our Ancestors, either ignorantly, or simply, hath not obserued and kept that which our Lord hath taught vs, &c. through our Lords indulgency, pardon may bee granted to his simplicity. This he proueth to be a grosse error, and a foule abuse; yet he excludeth not them who are tain∣ted Page [unnumbered] with this spot, from hope of saluation. And Saint Cyprian himself had reason to censure cha∣ritably an errour in others, because himself nee∣ded at least a pardon of course for his opinion touching re-baptizing: for, his zeal against He∣reticks transported him so farre, that he rejected and disannulled Baptisme administred by them: whereby he may seem to touch dangerously vp∣on the rock of the Donatists heresie: yet Saint *Austen doubteth not to affirm, that he made a recompence for this his errour, by the aboun∣dance of his charity in his life, and plentifull ef∣fusion of his bloud for the testimony of Christ at his death. As it was said of Augustus;b Pom∣peij statuas erigendo, suas confirmauit; that by erec∣ting Pompey's statues, hee made his owne stand the longer: so we may truely say, that Saint Au∣sten, by framing the former Apology for Cyprian, made the easier way in the mindes of all indiffe∣rently-affected, for his owne defence. I would, that this most judicious Doctor of the Church (for whom all the Christian Churches striue; as the Greek Cities, for Homer) nihil quicquam hu∣mani pateretur. But I haue learned from*Vincen∣tius, Nuditatem reuerendi patris nèque meis temerare oculis, neque alienis patere velle, sed auersum tegere; quod est erratum sancti viri, nec approbâsse, nec prodi∣disse. All that I haue already intimated, rather than expressed in this kinde, is to shew, that eue∣ry prick is not a wound; euery spot, not a s•ain in an ancient Writer; that euery difference in Page [unnumbered] judgement, makes not a rent in the Church; and consequently, that although Waldo, or Wicklef, or Husse, or any other fore-runner of Luther's refor∣mation in our daies, might haue some priuate differences between themselues, and from vs, as the ancient Doctors had, yet that these discords hinder not, but that they and wee may beare a part in some concent and harmony of belief on earth, and sing the same Halleluiah in heauen. As for those foule aspersions of Sorcery, Manichisme, maintenance of impurity, and subiecting God to the diuell, and the like, laid vpon the Waldenses and Albingenses, Wicklef and the Hussi•es, or any of them, we shall easily blowe them away, euen by the breath of our Aduersaries, in the declaration of the next conclusion.
The second Assertion.
The Professors of the truth haue had alwaies false scandals laid vpon their faith and life. Our blessed Redeemers most holy Doctrine and sanctified life, escaped not the slanders of malicious tongues set on fire of hell. Saint Stephen was tra∣duced fora blasphemie against God and Moses; Saint Paul, forb Heresie. I tremble to rehearse what malice hath broached against the Saints and Martyrs in the Primitiue Church; as that cthey worshipped an Asse head, et antistitū suorū geni∣talia, that they murthereddInfants, and sed vpon their flesh, and licked their bloud; that, putting out the lights, they committed incest, and all manner of filthinesse, one Page [unnumbered] with another. Let Rubius, and Parsons, and Sander••, and Coccius, and Cocleus, and B•lsack, rid the bot∣tom of their rancorous stomack against Walde, & Wiclef, and Hus, and Luther, and Caluin: they can∣not voyd worse matter of fiction, then such as the Heathen vented against the Primitiue Christi∣ans. But as God, in former times, vsed the tongue of Pliny, and diuers other Gentiles, to licke out those blots which were cast on the Christians by Gentiles: so, in these later times also, hath God made the tongues of Papists themselues to serue as spunges, to wipe away Popish aspersions vpon the aboue-named Professors of truth, For the 9. Articles obiected in particular to the Waldenses by Antoninus, Prateolus, Lutzenburgius, & Parson; Doctor*Vsher, now Lord Bishop of Methe, hath so cleared them, euen by the testimonies of Papists, from those erronious assertions and scan∣dalous aspersions, that the Papists themselues seeme to be ashamed of their shameless slander•. It shall suffice, for the strengthning of my for∣mer conclusion, to call in three or foure Papists of note, for their purgation: they are Du Hallyan, Rainerius, Thuanus, and Cocleus. Hallyan speakes but lispingly, because he durst not speake plaine, yet hee saith enough to conuince the enemies of the truth, of shamefull calumniation.* The prin∣cipall point, saith he, which brought the Wal∣denses into vniuersall hatred, and which charged them with more euill opinions then they had, was the libertie they tooke to blame the diss•∣lutenes Page [unnumbered] of Princes and of the Clergie, yea to tax the Popes themselues: this was the Helena that wrought all their troubles, as*Rainerius the In∣quisitor ingenuously confesseth: This sect hath a great shew of godlinesse, because they liue iustly before men, and beleeue all things well concerning God, and all the articles contained in the Creed: solummodò Ro∣manam Ecclesiam blasphemant et Clerum; onely they speake euill of the Church of Rome and of the clergie. aThuanus, after hee had set downe truly the o∣pinions of the Waldenses, wherein they con∣curre with the Reformed Churches at this day, addeth, His praecipuis et certis eorum doctrinae capiti∣bus, alia affict a sunt de coniugio, resurectione, anima∣rum statu post mortem, &c. To these especiall and certaine heads of their doctrine, there are other added concerning wedlock, the resurrection, the state of soules after death, &c. Neuer did any mans stomacke more boyle with rancor and ma∣lice against any, then Cocleus his against Wiclef; whomb hee condemneth to greater torments in hell, then Iudas or Nero: yet the truth extorted from Cocleus himselfe so much, as (in the iudge∣ment of any indifferent man) may cleare him and his scholer Hus frō those erroneous Articles that were laid to Hus his charge.cWhen hee was required by the Bishops, to abiure the doctrine hee had taught, he refused so to do, lest he should wound his con∣science and the truth of God; but withall protesteth, and that solemnly, and that three seuerall times, and that at the instant of his death, that hee neuer Page [unnumbered] held any of those Articles which the false witnesses deposed against him, but held, and taught, and wr•te al∣waies the contrary. In a word, hee breathed out his last gaspe, with a complaint against his false accusers, for laying to his charge doctrines hee neuer held; taking it vpon his death, that hee taught nothing but the truth of the Gospel, which he would now seale with his bloud. Hee had no sooner thus cleared his inno∣cencie, but his enemies set fire on the •agot, and burnt the Saint of God to ashes. And shall wee imagine, that Wiclef, with whom Iohn Hus praied, that his soule might bee after death, whose pic∣ture Ierome of Prague had in his studie, painted with a garland about it; and the Vniuersitie of Oxford crowned his person and doctrine with a more fragrant Garland of praises; whose doc∣trine was not onely fauoured by diuers Nobles, but also the*third part of the Clergie of England: I say, shall wee so much wrong our iudgements, to imagine, that a man of so rare learning both diuine and humane, so excellently read in Scrip∣tures, should bee the Father of such monstrous bastardly opinions, as are fathered vpon him by some of the Fathers in the Councell of Con∣stance, viz.*Deus tenetur obedire diab•lo, and the like? No, no. That diuel was a lying spirit in the mouth of his accusers, which afterwards posses∣sed the Romish Priests and Iesuits, and by them vented these prodigious slanders vpon our doctrine; affirming, that wee teach,bthat God is the author of sin; and that all sinnes are equall in Page [unnumbered] Gods sight; that a man may lie for Gods ho∣nour; *that Protestants are bound to auoid all good workes, and many the like Assertions, much more condemned, and substantially re∣futed by Protestants, then any Papists whatso∣euer.
The* Lyndians, as Lactantius reporteth, wor∣shipped God by execrations and maledictions. Lyn∣danus and other of our Papists, as it seemeth, are akin to them: they think, they doo God good seruice, in blaspheming and scandalizing the truth of God, and the professors thereof. The best is, illi linguarum, nos •urium Domini sumus: their tongues are their owne; so our eares are our owne: they are masters of their speech; we, of our beliefe: they may speake what they list; but wee are not bound to beleeue, but what wee see proofe and reason for.
The third Assertion.
God hath, and alwaies had, many true seruants and worshippers of him in secret; whose names cannot bee produced nor rehearsed by an exact Catalogue. I sup∣pose, no Papist wil deny this conclusion, because it is grounded on the Oracle of God. When *Eliah complained, The children of Israel haue for∣saken thy Couenant, throwne down thine Altars, and slain thy Prophets with the sword; and I, euen lonely, am left, &c. the Oracle answereth, Yet I haue reser∣ued to my self seuen thousand in Israel, &c. Such were they that sighed for all the abominations Page [unnumbered] that were in Ierusalem: vpon whose fore-head, God commanded a* marke to bee set. Such were those, who though they remained most of them in the outward communion with the Church of Rome, yet groned vnder that Babylonish yoke, and in heart abhorred the idolatrie and supersti∣tion raigning in that Church; and they desired, with sighes and teares, a reformation before Lu∣ther. Of whom,*Petrus de Aliaco the Cardinall thus writeth: As there were seuen thousand that had not bowed to Baal: so it is to bee hoped, that there are some that desire the Churches reformation. Though*Rainerius speak but of one and fortie schools, and somewhat a lesser number of Chur∣ches of the Waldenses, yet no man will make question, but that there might bee in all the world very many more; especially, •ith all those Churches and Schools hee speaketh of, were in one Diocesse. When*Cocleus mentioneth thir∣tie thousand who, at the Castle of Bechnigne, eight miles from Tabor, receiued the Communion vnder both kindes, maugre the decree of the Councel of Constance: will any man doubt, but there were many thousands more, who receiued the Sacra∣ment in like manner at other places? When*D• Hallyan reports, that the armie of the Albingen∣ses consisted of about the number of 100 thousand fighting men; euerie mans discretion will adde, that there must needs bee among them a greater number of all sorts, old men, women, and chil∣dren, which were not able to beare Arms. And Page [unnumbered] thereforedGulielmus Neubrigensis speaking of them, saith, that their number in France, Sapin, Ita∣ly, and Germany, was multiplied aboue the sand of the sea: Rainerius the Popish Inquisitors own words amount to neere as much,eHaec secta generalior est omnibus alijs quae adhuc sunt vel fuerunt: This sect is the most generall or farthest spred of all sects that euer were: fere enim nulla est terra in qua haec secta non sit: for there is almost no sect in all the world, in which this sect hath not a part. I con∣clude therfore this Assertion with the words of fSynesius,〈 in non-Latin alphabet 〉: What need we Catalogues? we are to fight with hands, not with names.
The fourth Assertion.
Some Ages of the Church afford very few Authors of note, whose Writings haue come to posterity. Who∣soeuer peruseth the Church story, digested into Centuries or Annales, or cast but a glance of his eye vpon the Catalogues of Writers made by Saint Ierom, Suidas, Photius, Gennadius, Abbas, Tritemius, Illyricus, and Bale, shall finde the A∣ges of the Church, to resemble the Starres of the skie. In some parts wee see many glorious and eminent Stars; in others, few of any remarkable greatnesse; and in some, none but blinkards and obscure ones: In like manner, in some Ages of the Church, we may behold many worthy and glorious Lights, like Starres of the first or se∣cond magnitude; in others, few of any note or Page [unnumbered] bright luster; and in some, none but obscure and vnknowne Authors; resembling the least and obscurest Starres in the skie. After we haue pas∣sed the eightth Age of the Church, wee fall in∣to Cimaerian darknesse.*Bellarmine cannot speake of the ninth Age with patience, Saeculo hoc nullum extitit indoctius aut infelicius, quo qui Mathematica aut Philosophiae operam dabat, vulgò Magus putabatur. Then this Age, there was none more vnlearned or vnhappie; in which, whosoeuer studied the Mathematicks or Philosophy, hee was com∣monly accounted a Magician.*Sabellieus is at a stand in admiring at the palpable Egyptian darknesse of this Age. It is wonderfull to consider how great forgetfulnesse of all good Arts, during this time, did steale vpon mens mindes. So that there was no light of knowledge found, either in the Popes or Bi∣shops, or any other Princes, which might further life. *Genebrard, after a sort, blesseth himselfe from this Age▪ Infelix dicitur hoc saeculum exhaustumb•∣minibus doctrina & ingenio claris, sine etiam claris principibus & pontificibus. This is called an vnhap∣py Age, empty of men, famous in learning and wit, yea, without famous Princes or Popes. Nay, what the Physicians speak of slegme, It is an hu∣mor, ne ad ma•la quidem bonus, not good for any thing, no; not to nourish and prouoke to vice; so it may bee said of this Age, that it yeelded no eminent men, Catholiques or Hereticks. And therefore you shall finde in Prae••olus his Cata∣logue of Sectaries, a great baulk in this Age. And Page [unnumbered]*Norice a Iesuiticall Quack saluer professeth, That in this Age no new heresie beganne, and consequent∣ly, that he wanteth drugges for his Antidote. But both Prateolus, and his bold borrower Norice, are much beholding to the Magdeburgenses, who handsomly and trimly excuse the matter, saying, F•gisse Haereticos, atque in praelatos ac monachos se abdi∣disse; that the Hereticks which seemed to bee flowne away (in this Age), were not indeed vanished out of the world, but lay close, and hid themselues vnder Bishops Rochets, and Monkes Coules; where neither Prateolus nor Norice durst to search for them. As this ninth Age, so the tenth, and some others after were very barren of learned Writers. And therefore no maruaile, if the haruest wee gather in these Ages, of the professors of the truth, and defenders thereof by writing, bee very thinne: for, to leaue an Armie of bastard apocryphall Authors (as the Papists do, to maintain the Popes title), or in so weighty a cause to rely on the ragged regiment of Au∣thors mustred vp, in Orthodoxographia & bibliotheca veterum, et Epistolae obscurorum virorum, &c. I hold it rather a dishonor, and disaduantage, then any credit or aduantage to the truth.
The fift Assertion.
Since Boniface the Third's time, in the seauenth Age, and much more since Hildebrand in the tenth, such was the greatnesse of the Pope, and transcendent power of the See of Rome, that few durst or might write Page [unnumbered] freely against the errors and vsurpations thereof. And therefore it is not to be maruailed, that we haue not many; but it is rather to bee maruailed, that wee haue any who haue displayed the abomi∣nations of the Whore of Babylon. The Answer of a Poet in Augustus time, is very famous; who beeing demanded why he replied not vpon Au∣gustus, who had writ against him a bitter Satyr, cleanly wiped his lips, and said, Periculosum est 〈◊〉•um scribere, qui potest proscribere: It is a dangerous thing to giue him a dash with a pen, who is like to requite it with a slash of a sword; to obiect against him in inke, who can returne an answer in blood.
Set the Pope or Church of Rome out in her colours, and shee will make you a light of the Church, by burning you at a stake. Platina and Occham long ago, vpon iust cause and lamentable experience, cast this bloodie aspersion on the Pope and his Adherents. Occham frameth his inditement in these words: Vt intentum 〈◊〉 horrendum ad finem possint perducere, defendentes v•∣ritatem prosequuntur, interimunt, innoxium sang••∣nem fundunt: That they may bring their horrible purpose to passe, they prosecute such as main∣taine the truth, murther them, and shead their innocent bloud. Platina• in these words: 〈◊〉 mandata• Christi, quise Vicarium eius dicit, & cred••• in verba Dei exurit: Hee condemneth the com∣mands of Christ, who professeth and calleth Page [unnumbered] himselfe his Vicar, and burneth such as beleeue in the words of God. Laurentius Valla, for wri∣ting freely against the forged donation of Con∣stantine, lost his libertie and Countrie too. Oc∣cham was so bold to strike at the Popes triple Crowne, and to oppose some doctrines of the Church of Rome, that hee was therefore ex∣communicated by the Pope, and so grieuously persecuted, that he was constrained to flie to the Emperor for succour: to whom hee made this reasonable motion; Tu defende me gladio ego defen∣dam te calamo: Defend thou mee by thy sword or power, I will defend thee by my word or pen. Were the Waldenses and Albingenses murthered by thousands, for Heresie? No:*Rainerius clea∣reth them of that; Omnia rectè de Deo credunt: They beleeue all things rightly concerning God. Why then? Solummodo Romanam Ecclesians blasphemant & Clerum. They speake euill of the Church of Rome and the Clergie. The opini∣ons of the Albingenses,* saith Hallian, did not so much stir vp the hate of the Pope and great Princes a∣gainst them, as the libertie of speech did, wherewith they vsed to blame the vices and disolutenes of the said Princes and Clergie, yea to tax the vices and actions of the Popes themselues. This was the principall point that brought them into vniuersall hatred. What was it so inflamed the Pope against the Hussites, that hee proclaimed two Croisadoes, and im∣ploied great armies against them? Their admi∣nistring the Sacrament in both kindes, maugre Page [unnumbered] the sacrilegious decree of the Councell of Con∣stance? No. That* he could and did dispence with all. It was that article of the Hussites, gathe∣red out of their writings by Alanus. Papaest •estia de qua habetur in Apocalypsi, 12. Datum est ei, bellum facere cum sanctis. The Pope is the beast, where∣of it is said in the 12. of the Reuelation; It is gran∣ted to him (the beast) to warre with the Saints. Hincillae lachrymae. Nay rather, Hinc ille cr•or. This kindled such a fire against the deare seruants of Christ, that nothing could or did quench it, but their bloud shed in great abundance.
For some hundreds of yeeres,* the chiefe Records and Monuments of the Westerne Church haue been in the hands of our Romish aduersaries, who haue partly bur∣ned them, partly corrupted them, and partly kept them from vs. And herein they deale with vs, as Thera∣menes*his Colleagues dealt with him: who ha∣uing a purpose to question him for his life, first strooke his name out of the Catalogue of the gouernours of the Citty, and then articled a∣gainst him. And when he pleaded the priuiledge of all those whose names were written in the Catalogue, they barred him from this defence, saying, That he could not plead that priuiledge, because his name was not in the Catalogue. In like manner our aduersaries take away from vs, or make away from vs our records; and then they non-sute vs, for want of euidence. Gregorie the great wrote manie things preiudiciall to the Popes pretensions and vsurpations, and there∣fore Page [unnumbered]Sabinianus his successor burnt diuers of his bookes, asaPlatina intimates: and Sixtus Senens•sbexpresly affirmeth, That his most wicked emu∣lators did burne the greater part of Gregories works, presently after his death.cAuentine brandeth Pope Hildebrand with the marke of a corrupter of Chronicles, and a razer out of them the things that were done. Cocleusd writeth of Hus, Dum duceretur ad locum poenae, videns in coemiterio libros suos comburi, subrisit proper eam stultitiam: While hee was led to the place of execution, seeing in the Church-yard his bookes to bee burned, hee smiled at that follie. And his smiling may seeme propheticall: for, notwithstanding all the meanes that they could possibly vse, to root him and his writings out of the memory of men; yet both (through Gods mercy) are preserued; and some few works also of Wicklef. But the great bulk of them, not muche inferior to the quanti∣ty of Saint Austens works, could not escape the fire, beeing so narrowly searched after by the command of diuers Popes, yea andf Kings too. If we might haue accesse to the Popes Library, we doubt not, but that wee should finde many more bookes written, both in Latine and Greek, against the Pope. This, Cope acknowled∣geth in his Dialogues. As for corrupting an∣tient Authors, and circumcising later, I referre all that desire to be satisfied in this point, to T. I. his Treatise of the corruptions, &c. as also to the Indices expurgatorij, Quiroga and Sanctouall.
Page [unnumbered] The flourishing Fencer, Campian, in his first rea∣son, termeth Protestants, difficiles Aristarch•s, 〈◊〉 arrepta virgula censoria, si quae ad stomachum 〈◊〉 fa∣ciunt obliterant. But doe not Papists more truly deserue to bee censured censorious Aristarchi? For as Aristarchus vsed to raze out the verses of Homer, which hee liked not: so hee that hath but halfe an eie, may see, that the Romanists, in their Indices expurgatorij, blot out of all sorts of Authors, whatsoeuer liketh them no•, or any way makes against them. But wee hope, wee shall shortly haue a Vindex for their Index. And therefore, leauing the further prosecution of this point, I will now set downe my last Asserti∣on and generall conclusion.
Notwithstanding all the difficulties aboue∣mentioned, *yet God hath not left his truth, though too much opposed, 〈 in non-Latin alphabet 〉, to bee without witness in all Ages, as may appeare by the learned labors of diuers Protestants aboue* mentioned: out of whose large fields, as also mine owne particular obseruations, I haue gleaned a brief Catalogue, which may suffice to poynt out a Protestant suc∣cessiue Church, from Age to Age.
