The By-Way, Treatise · Section 24
SECT. XXIIII. The latencie and obſcuritie of the true Church, is prooued by pregnant testimonies of ſuch who complained of corruptions and abuſes, and withall, deſired a Reformation in all ages, from the time of Chriſt and his Apostles, to the dayes of Luther.
2 Theſſ. 2.7IN the Firſt age, the Apoſtle St. Paul giues vsus to vnderſtand, that the Myſterie of iniquitie began to worke. And St. Iohn tells vsus of dangerous Heretiques in his time,1 Iob. 2.19. ſaying, They went out from vsus, but they were not of vsus. Now, as Iniquitie did cloſely worke, ſo likewiſe Errour began to ſpread it ſelfe; inſomuch, as both thoſe who were called, and thoſe alſo who were choſen by Chriſt, did erre grieuouſly, both in manners and doctrine; and through their fall, followed a latencie and obſcuritie in the true Church. Iudas erred in Manners being called, when through couetounes hee betraied Chriſt: The Apoſtles erred in Manners, being choſen, whē they forſooke Chriſt. Nay more, the Elect Apoſtles 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 hauehave 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 remaner…t in vno ſolo, at que ita verū eſt dicere quod fides non deficit in Eccleſia. Hoc patuit poſt paſsionem Chriſti, n…m fides remā ſerat tantū 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 grac… maine in a woman alone, as it is reported to hauehave remained in the bleſſed Virgin, at the time of Chriſts Paſsion. In ſ…la poteſt muliercula per gratiā manere Eccleſia, ſicut in ſola Virgine tē 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 t… ſecond Age, Egeſippus tels vsus,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 vntounto 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 Cō 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 Arrianū 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: foreign. 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 onelyonly 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 other, Pope Liberius returneth the Emperour this anſwere:Non referre numerū eſſe magnū aut paruum. Nam &c. Salm tract. 23. in verba Luc. It mattereth not whether the true profeſſors be more or fewer, for the Church of the Iewes was once reduced to the number of three. Now there is no man will deny, but there were many excellent and famous lights of the Church in this Age, yet by reaſon of Perſecutions, it was ſo much darkened and obſcured, that the holy Father Athanaſius (who had a fellow-feeling of the perſecuted members in the Church) puts the Queſtion and reſolues it.Quae nunc Eccleſia libere adorat? ſiquidē ſi pia eſt, periculoſa ſubiacet, ſi alicubi pii et Chriſti ſtudioſi —vt magnus ille Propheta Elias abſconduntur. Athan ad ſolit. vitā agentes. What Church doth now freely ſerue Chriſt? For if it be godly, it is expoſed to dangers, if there be in many places, faithfull ſeruants of Chriſt, (as in all places there be many) they, like the great Prophet Elias, are ſecret and hide themſelues in dennes and caues of the earth, or wandring vp and downe remaine in the wilderneſſe. And without doubt, the latencie and obſcuritie of the true Church was ſuch,Mōtes mihi et ſylua, et lacꝰ, et carceres, et voragines ſūt tutiores. Hilla…. cont. Auxent. that St. Hillarie profeſſeth, at that time it was not to bee ſought in houſes, I rather reckon (ſaith hee) hills, and woods, and priſons, to bee places of more ſafetie, for in thoſe, either the Prophets abiding of their owne accord, or forced thither by violence, propheſie by the Spirit of God. And from theſe few inſtances, it may plainely appeare, that eminent and perpetuall Viſibilitie is no ſure and certaine Caracter of the true Church.
Ann. 400. to 500.In the fift Age, St. Auſten tels, the Church was like a Citie vponupon a Hill, Ipſa eſt enim ouis quae perierat, ipſe Paſtor mons eſt, ouis ergò in humeris eius ciuitas eſt in mōte. Aug Serm. de Tempore. 218.but that Citie vponupon the hill (ſaith he) was the ſheepe which was loſt and went aſtray: and the ſhepheard is the hill, and the Sheepe vponupon his ſhoulders, is the Citie vponupon the hill. And thus the true mēbers of the Church may wander like ſtray ſheepe, till the Shepheard finde them, and bring them home to the company of the faithfull. Moreouer, he that termed the Church, a Citie vponupon a hill, in his time well vnderſtood, that it was not viſible at all times, that is to ſay, in a great miſt, or in the night time: yea, on the contrary he tels vsus,Epiſt. ad Vincent Epiſt. 80. ad Heſych. Enarrt. in Pſal. 10. De Bapt. cōt. Donat. lib. 6. c 4. The Church ſhalbe ſometimes obſcured, and the cloudes of offence may ſhadow it. Somtimes it ſhall not appeare, by reaſon of the vnmeaſurable rage of vngodly perſecutors. Sometimes, it is like the Moone, and may bee hidde, yea ſo obſcured, that the members thereof ſhall not know one an other. And howſoeuer in St Austens time the Church was very glorious and flouriſhing, yet (vnderunder correction of better iudgements) I doe conceiue he did extoll the viſibility of the Church, becauſe the Donatiſts at that time did appropriate the Church wholly to their own Faction, excluding all other Churches but their owne in the South of Africke. For the trueth is, by reaſon of the multitude of Heretikes at that time preuailing, it could not chuſe but bee much darkened and obſcured, when as himſelfe makes mention of foureſcore and eight ſeuerall hereſies in the Church.Aug. de Vnit. Eccleſ. ca. 2. & 16. Beſides, both Auſten and Chryſoſtome, who were liuing in this age, tell vsus, That the Heretikes did ſo abound in multitude, and they had ſuch outward marks of the trueth in Traditions, in Fathers, in Councels, in Miracles, vnderunder the very name and Title of the Catholike Church, in outward ſhew and ſemblance of the true Church, that there was no way left to find the true Church,Niſi tantū modo per Scripturas. Chryſ. Homil. 24. but only by the Scriptures. And Saint Chryſoſtom alluding to the deſolation in the Temple in the latter dayes, aduiſeth his profelytes,Idem in 1. Cor. Hom. 36. to flie to the mountaines of the Scriptures. And as touching the Diſcipline of the Church, hee complaines, that Shee was like a woman which had quite lost her modeſtie, and did beare certaine badges and tokens of her former felicitie; and being vtterly bereft of her treaſure, kept the emptie caskets and boxes of the precious things ſhee had before. And although in this age the Church (ſince the Apoſtles time) was moſt flouriſhing, yet it was not ſo conſpicuous as any earthly Kingdome, Bell de Eccleſ. lib 3. cap. 13.(as Bellarmine would hauehave it:) for at this time St. Hierome likewiſe complained of an Hereticall tempest riſing in the countries of the Eaſt, Haretica in his prouinciis exorta tempeſtas nauē plenā blaſphemiarū intulit portui — et Romanae fid…i puriſsimum fontē coeno luīoſa promiſcuêre veſtigiae. Hier. ad Princip. Marc. Epit. Tom. 1.carried a ſhip of blaſphemies into the hauen of Rome,— and vncleane feet did mingle with mud, the moſt pure fountaine of the Roman faith: yea he tels vsus further, The faith of the Apoſtles was violated in moſt things, the Prieſts and people were drawne into the ſame conſent, and the Biſhop of Rome was abuſed by ſimplicitie, and Marcella, a poore widdow did firſt openly reſiſt it. And this may briefly ſerue, to ſhew that in the firſt and beſt ages, eminent and perpetuall Viſibilitie was no ſure and certaine note of the true Church.
In the ſixt Age,Ann. 500. to 600. Pope Vigilius ſecretly fauoured Seuerus and Anthemius, two Heretiques, who refuſed the faith eſtabliſhed in the great Councell of Chalcedon. Liberatus, who was liuing at the ſame time, giues vsus to vnderſtand of his writing to the Heretikes in this maner: I ſignifie to you, Liberati Breuiarium cap. 22.that I hauehave held, and doe hold the very ſame faith which you alſo do hold. No man muſt know that I write theſe things vntounto you: but your wiſedome muſt thinke it beſt, to hauehave mee in ſuſpition before all others, that I may with more eaſe, worke and bring that to paſſe which I hauehave begun. Pontificale in vita Vigilij.This Vigilius (if wee may beleeue their owne Pontifical) was a falſe witnes againſt his predeceſſor Pope Syluerius; he ſought vndue means to remooue him, and to place himſelfe; he kept him in priſon, and ſterued him for hunger, he gaue a great ſumme of money to procure the Popedome to himſelfe. Hee killed his owne Notary, he killed a young man, being a widowes ſonne; and of theſe and other crimes being accuſed before the Emperour, hee cauſed him to bee drawne by the necke round about the Citie of Conſtantinople, and caſt into priſon, where hee was fed with bread and water. And hence we may obſerue, that if the Pope of Rome bee the Virtuall and totall Church, if he be that Rule of Faith, vponupon whoſe infallibilitie the whole Chriſtian world muſt relie in matters of beliefe, (as the Church of Rome teacheth) then certainly the Church at this time was driuen into great ſtraights, when as the Head of the Church, or rather the totall Church fell into dangerous hereſie; and conſequently, eminent and perpetuall Viſibilitie can be no ſure Note of the true Church. But as it was rightly obſerued by Iſidorus Pleaſitota, the declination of the true Church from the Apoſtles time, was cauſed through the diſtemperature of the Head; and thereupon hee makes this ingenuous confeſſion:Iſid. lib. 3. Ep. 408. In the dayes of the Apoſtles, and afterwards, when the Church flouriſhed, and laboured of no diſeaſe, the diuine Graces of God went as it were in a ring round about it: — but afterward it grew diſeaſed, and was troubled with faction, then all thoſe things fled away, not through his careleſneſſe and negligence that firſt inriched her, but through their naughtineſſe that gouerned not things as they ſhould hauehave done.
Ann. 600. to 700.In the ſeuenth Age, Iohannes de Molinis tells vsus,In Speculo Carmelit. cap 6. from the time of Heraclius the Emperor, after the yeere 600, the day inclined towards the euening, and the Church hauing been in an ecclipſe ſet in the Weſt, and became almoſt deficient. And Gregorie himſelfe complaines,Greg. Ep. 4. l. 1. Iud. 9. that the Ship of the Church was in danger of ſhipwracke. Nay more;Diabolꝰ ita valdè in qui buſdam neceſſaris Eccleſiae membris dentes figit — vt omne (quod abſit) citius ouile dilaniet. Greg. lib. 4. Ep 36 The Devill (ſaith he) ſo ſtrongly faſtneth his teeth in the neceſſarie members of the Church, that vnleſſe by Gods grace the prouident company of Biſhops ioyne together, hee will ſoone deſtroy the whole flock of Chriſt. Flens dico, gemens denuntio, I ſpeake it with teares, Quia cum Sacerdotis ordo intus cecidit, foris diu ſtare non potuit.I tell it with ſighs of heart, ſeeing the Order of Priesthood is fallen within, it cannot now ſtand long without. The chiefe reaſon of this complaint was cauſed by Iohn Biſhop of Conſtantinople, who at this time aſſumed the Title of Vniuerſall Biſhop; and as new Lords are commonly ſaid to make new Lawes, ſo from and after this time, many alterations ſucceeded in Faith and Manners, both in Head and members of the ſame houſe.
Thus wee hauehave heard in the firſt age, The myſterie of iniquitie began to worke: In the ſecond, there was a conſpiracie againſt the Trueth: In the third, Heretikes aroſe and aſſaulted her: In the fourth, the Church was darkened by the multitude of Hereſies: In the fift, ſhe was moſt flouriſhing in her members, but knowne only by the Scriptures: In the ſixt, the Head of the Church was diuided by hereſie from the body: In the ſeuenth, there was a declination towards the Weſt, and conſequently there followed a darkeneſſe and obſcuritie, more or leſſe in ſucceeding ages.
Now as you hauehave heard complaints againſt heretikes and perſecutors that inuaded the ancient Church in her firſt & beſt ages: ſo likewiſe you ſhall obſerue, there followed corruptions and errours in Doctrine and Diſcipline, whereby Obſcuritie became the proper mark of the true Church almoſt in all ages, till the dayes of Luther.
In the eight Age, Paulus Diaconus calls to the Chriſtians of that time, to awake and liſten vntounto him: for, (ſaith he) You hauehave buried in contempt and obliuion the word of God, Wolph. Tom. 1.203.you hauehave made the Temple a denne of theeues, and inſtead of ſweet melody, you reſound blaſphemies againſt God himſelfe; and therefore verie ſhortly the vniuerſall Catholike Cittie will fall to ground. And Venerable Bede calles to them of his time,Nec ſine lachrymis rem lachrymis dignam cō templētur quantū Eccleſiae flatus ad petora quotidiè vel vt mitius dicā ad infirmiora gerēda deuol uatur. Bed ii 4 in S…m cap. 2. p. 30… to behold the lamentable eſtate of the Church: Neither (ſaith he) let them behold it without teares, which is worthy to bee lamented, in that it is growne worſe and worſe, or to ſpeake more fauourably, it is at least fallen into great infirmities And Charles the Great makes this generall complaint touching the doctrine and Doctors of the Church:Carolus Magnus de Imag. in Praefat. The Prieſts laying aſide all ſound and wholeſome doctrine, and little regarding that of the Apoſtle, (If an Angell preach other doctrine, let him be accurſed) they tranſgreſſe the commandements of the Fathers, and bring into the Church ſuch doctrine as was neuer knowne to Christ and his Apoſtles.
In the ninth Age, Arnulphus Biſhop of Orleance, an eye witneſſe of thoſe times, profeſſed openly: There is made a departure, not onelyonly of Nations, but of Churches, the Man of Sinne now begins to bee diſcouered, Religion is ouerthrowen, and the ſeruice of God is contemned by the chiefe Priests themſelues: and that which is more, Rome it ſelfe, now almoſt left alone, is departed from her ſelfe.
Ann. 900. to 1000.In the tenth Age, Christ (ſaith Baronius) lay aſleepe in the Ship of the Church; Bar. Tom 10. ann. 912 num. 8. & ann. 900. Sect 1.and which is worſe, there was not any found amongſt his diſciples, who awaked our Lord, all of them being in a ſnorting ſleepe. It was the age next to that, wherein the Deuill was let looſe,Infaelix dicitur hoc ſaeculū exhauſtū hominibus ingenio et doctrinâ claris, ſiue etiam claris Princitibus et Pontificibus. Geneb. Chron. Vbr. 4. That vnhappy age (ſaith Genebrard) which was exhauſted both of men for wit and learning, and of worthy Princes and Biſhops. In this time, ſaith Wernerus, Chriſtian faith began much to decline from her first virilitie, when as in many Chriſtian prouinces, neither the Sacraments, nor Eccleſiaſticall Rites were obſerued. And Ioachim Abbot, complaineth,Eſt et alia ſicus quae malidictione praeuar… cationis exarnit, Latina Eccleſia ſiue n…icula Petri. Morn. &c. that the Latin Church was another Fig tree dryed vp, which did beare nought elſe but temporall leaues, and bid her ſelfe vnderunder the Title of the Church, to the ſhame of the Pope and his Sea.
In the eleuenth Age,Ann. 1000. to 1100. Who will let me ſee the Church before I dye (ſaith Bernard) as in the dayes of olde, Bernar in Cant. Serm 33.when the Apostles did caſt foorth their Netts, not to take ſiluer and gold; but to take ſoules: There creepeth (ſaith hee) an ougly Rott, at this preſent, through the whole body of the Church, yea, the wound of the Church is inward, and past recouery. And a Canonized Saint of the Romiſh Church,Morn de Eccl p …2. Virgo … Mathilda. tells them of that Age, The 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 vntounto mee, Pleri que omnes boni, iu…i, aperti, ingenu…, ſimplices, tum imperiū Antichriſti coepiſſe quod ea quae Chriſtꝰ ſeruator no fle… tot antè annos praecixerat, eueniſſe tē 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 h…c ad ſupercilii montes vt cuncta poſsis cernere aed ficia damnatae ciuitatis — verte te ad Clerū et in uenies ibi Beſtia tentortum Dei ſeruitiū negligūt, ſacerdotium per inunditiam poſtuunt, populum per ſimulationē ſeducunt, omnes Scripturas ad ſal…tē 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 vntounto Saluation. And Mathew Paris deſcribeth the ſtate of the Church of England vnderunder 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 vnderunder 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 vsus, 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,Orabā flexis genibus erecta facie ad coelū 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 onelyonly 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 vsus, 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 vnderunder 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 vntounto 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 vntounto 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 Nunnes be not Stewes of filthy Harlots, if the conſecrated Monasteries be not Faires, Markets, and Innes; Cathedrall Churches, dennes of theeues, Prieſts vnderunder pretence of mayds, keepe harlots: conſider whether ſo great variety of pictures and Images be fit, and whether it occaſion not Idolatrie in the ſimple: looke vponupon the number and varietie of religious Orders, the Canonizing of new Saints, though there bee too many already, as Bridget of Swetia, Charles of Britain; the feaſts of new Saints more religiouſly kept, then thoſe of the bleſſed Apoſtles: enquire if there be not Apocryphall Scriptures, and prayers in proceſſe of time, eyther of purpoſe, or of ignorance brought into the Church, to the great hurt of the Chriſtian Faith: conſider the diuerſitie of opinions, as the conception of Marie, & ſundry other things. Againe, in his Conſolatory tract of Rectifying the Heart, amongſt many other conſiderations, hee complaineth, There is intolerable ſuperſtition in the worſhipping of Saints, innumerable obſeruations without all ground of reaſon, vaine credulitie, in beleeuing things concerning the Saints report in their vncertain Legend of their liues, ſuperſtitious opinions of obtaining pardon and remiſsion of ſinnes, by ſaying ſo many Pater noſters in ſuch a Church before ſuch an Image, as if i… the Scriptures and authentical writings of holy men, there were not ſufficient direction for all actes of Pietie and Deuotion, without theſe friuolous addititions: nay, which is worſe, ſee if theſe obſeruations in many countreys and kingdomes of the world, be not more vrged then the Lawes of God, euen as wee ſhall finde in the Decrees and Decretals, a Monke more ſeuerely puniſhed for going without his Cowle, then committing Adultery or Sacriledge, and more grieuouſly corrected in going against one of the Popes Decrees, Idē de Directione cordis Conſid. 29. &c.then offending againſt the diuine precepts, and the Goſpell of Chriſt. This learned Author was Director of the Councell of Conſtance, and there complained of 75 exorbitant abuſes and errours that were crept into the Roman Church, but found no amendment; nay more (ſaith hee) Wee muſt not looke for a Reformation in things that concerne Faith and Religion, or doctrine, or manners, except the Secular powers do ſeriouſly take it in hand. Experto crede,Experto crede, &c. Idem in Dial Apologetico. Beleeue me in what I ſay, I hauehave tryed it, diſpute no more of it, ſpeake not to deafneſſe it ſelfe, thou ſhalt neuer bee heard. Laſtly, when hee found there was little hope of reducing Religion to the former purity of the Primitiue Church in Chriſts time, yet hee wiſhed at leaſt a reſtoring of the ancient Faith in the Fathers time;Eccleſia ſi non ad ſtatū Chriſti et Apoſtolorū, ſaltem ad ſtatum Sylueſtri reſti tuenda. Gerſ. de Concil. Gener. vnius obedientiae. In diebꝰ iſtis in ore cuiuſ libet bonum fuit argumentū, tenens tam de formâ quā materiâ, Hic eſt Frater, ergo eſt mendax. Walſ. Hiſt. Angl. in Rich. 2. p. 281. and (ſaith he) If the Church may not bee reformed according to the ſtate… it was in the time of Chriſt and his Apoſtles, yet at leaſt it ſhould be brought to the ſtate it was in the time of Sylueſter, which was about 300 yeeres after Christ. To let paſſe the obſeruation of Tho. Walſingham, that in thoſe dayes it was the common argument in eueryevery mans mouth: He is a Fryar, Ergo a lyar. At this time Aluarez Pelagius wrote a Booke De Planctu Eccleſiae, of the Churches complaint, wherein hee tells vsus, The Church which in her Primitiue ſtate was adorned of her Spouſe with many royall graces, Aluar. de planctu Eccleſ l. 2. art. 5. lit. Aleph.was clouded and ecclipſed with the blacke mists of ignorance, iniquitie and errour. In like manner,Et praſertim qd magis prodigioſum eſt Pontificibus qui ſuas Traditione… diuinis longè mandatis anteponunt Clem. de Corrup. Eccleſ. ſtatu. ca. 14. & 26 Nicholaus Clemangis, Archdeacon of Baieux, wrote a Booke of the corrupt eſtate of the Church, wherein he complaines, The ſtudie of Diuinitie was made a mocking ſtocke▪ and which was most monstrous for the Popes themſelues, they preferred their own Traditions farre before the Cōmaundements of God. What doest thou thinke (ſaith he) of the prophecie of the Reuelation of St. Iohn: doeſt thou not thinke, that in ſome ſort it belongs to thee; thou art not grown ſo ſhameleſſe as to deny it: conſider therefore of it, and reade the damnation of the Great Whore, ſitting vponupon many waters, there contemplate thy worthy actes, and thy future fortune. Abuſiones quo que Paganica & ſuperſtitiones Diabolica tā multa Romae qd diuinari benè non poſſūt. Camer. de Squaloribus Rom. Eccleſ. p. 34.Cardinall Cameracenſis wrote a Booke De Squaloribus Romanae Eccleſiae, touching the Deformitie of the Roman Church, (which book is to be ſeene in the Library at Westminster) wherein amongſt many other complaints touching the Roman Church, he tells vsus, That Pagan abuſes, and diabolicall ſuperstitions were ſo many at Rome, that they could not well bee imagined: C…mer. de Reform Eccleſiae.but (ſaith hee) as there were ſeuen thouſand which neuer bowed to Baal, ſo it is to bee hoped, that there are ſome who deſire the Churches Reformation: and accordingly it happened:Conſil. Piſan Seſſ. 20. for Pope Alexander the Fift, in this age, and in the yeere 1411,Dixit quod ipſe volebat vacare circa reformationē Eccleſia &c. promiſed ſolemnly to intend a Reformation; and for that purpoſe to aſſemble the moſt learned of all nations, and at the Councel of Senes, 1423, the propoſition of Reformation was reuiued, but withall, it was adiourned de die in diem, and the Reformation is not yet come.
In the ſixteenth Age,Ann. 1500. to 1600. Hieronymus Sauanarola, a Dominican by Profeſſion, and for his Doctrine, and ſanctitie of life, termed a Prophet, was examined with tortures (ſaith Guicciardine) for inueying againſt the Cleargie, and Court of Rome, VponUpon which examination a Proces was publiſhd to this purpoſe, that he was not moued thereunto out of any euill intent, but this one thing he onelyonly reſpected, that by his meanes a Generall Councell might be called, wherein the corrupt manners of the Clergie might bee reformed, Guicciard. lib. 3. in fineand the degenerate ſtate of the Roman Church (as farre foorth as was poſsible) might be reduced to the likenes of that it was in the Apoſtles time, or thoſe that were neereſt vntounto them: and if hee could bring ſo great and ſo profitable a worke to effect, hee would thinke it a farre greater glory then to obtaine the Popedome it ſelfe. Comin. lib. 8. cap. 2.And Philip de Comines giues vsus likewiſe to vnderſtand, that hee told the French King, Charles the eight, He ſhould hauehave great proſperity in his voyage into Italy, and that God would giuegive the ſword into his hand; & all this, to the ende he ſhould reforme the corrupt state of the Church, which if hee did not performe, he ſhould returne home againe with diſhonour, and God would reſerue the honour of his worke to ſome other, and ſo (ſaith he) it fell out. This holy man thirſted for a Reformation, Hee complained againſt their Communion in one kinde, againſt Iuſtification by Works, againſt the manifold Traditions and Conſtitutions of their Church, againſt the Popes Supremacie; and withall, proclaimed that the Roman Church taught not the Doctrine of Chriſt and his Apoſtles, and this was counted to him for Hereſie, and for this hee was firſt hanged, and then burnt.
About this time, there was likewiſe written by Doctor Vicelius a Booke called Methodus Concordiae Eccleſiaſticae: Vicelius.Wherein hee complaines alſo, of Traditions contrary to the word of God, hee calls for the tranſlation of the Bible, and wiſhed the Seruice were deliuered in a knowne tongue, hee complained of the worſhip of Images, of Prayers to Saints, of Purgatory as a doubtfull opinion, he wiſhed that Prieſts and people ſhould rather marry, then liue looſely as they doe: and for theſe, and the like Articles, wherin he deſired a Reformation:Index. libr. prohib. de Sandoual. Madril. 1612. his Booke is condemned inter libros Prohibitos, among the Books prohibited, & certainly the errors both in Doctrine and Diſcipline, were grown to that height, inſomuch as Eraſmus profeſſeth, it was commonly argued in the Schooles: Whether the Pope might not abrogate that which was decreed in the Apoſtles Writings, Eraſ. Annot in 1. Tim. 1.Whether hee might ordaine any thing contrary to the Doctrine of the Goſpel, Whether he might create a new Article of the Creed, Whether hee had greater power then Peter, or equall, Whether hee might command Angels, and take away Purgatory duplicate page duplicate page altogether, Whether hee were a meere man, or God, or participat of both natures with Chriſt, Whether hee were more mercifull then Chriſt was, ſeeing it is not read that Chriſt called any man out of the paines of Purgatorie. Sixe hundred things (ſaith hee) of that ſort were diſputed and publiſhed in great volumes, by great Diuines, eſpecially famous for profeſsion of Religion, and theſe things in the Schooles of Diuinitie were ſeriouſly handled, And without doubt, abuſes were growne ſo exorbitant in the Church; that Machiauell Proteſted, The Kingdom of the Clergie had beene long ſince at an end, if the reputation and reuerence towards the pouertie of Fryars had not borne out the ſcandall of the Biſhops and Prelates.
Amidſt theſe manifold errors and corruptions in the Church, aroſe Martin Luther, and deſired a Reformation, as his predeceſſors had done, and at that time things were in ſo bad eſtate (ſaith Guicciardine) that the blood of Christ was profaned, Guicciard. hiſt. lib. 13.the power of the keyes was made contemptible, and the redemption of ſoules out of Purgatory, was ſet at a ſtake at dice, by the Pardon ſellers, to be played for. This was ſo notorious, and viſible to the world, that by the teſtimony of their own Hiſtorian, there were that yeere many meetings at Rome, to conſult what was beſt to be done. The more wiſe and moderate ſort wiſhed the Pope to reforme things apparantly amiſſe, and not to proſecute Luther▪ This reformation was long before wiſhed for: (as wee ſee by the complainants in their own Church,) neither did Luther (as ſome pretend) oppoſe the errours of the Roman Church out of any prepenſed malice:Tem. 7. Wittemb. 22. for Wee plainly and expreſſedly profeſſe (ſaith hee) as our Bookes doe witneſſe, that if they would not conſtraine vsus to Articles openly impious and blaſphemous, wee would defend them in other things.
Nec prodiit ſolus Lutherꝰ &c. Alp. à Caſtre ep. Nuncup. ad Phil 2 Hiſp. Regem.Neither came Luther alone (ſaith Alphonſus) ſuch is the vnhappineſſe of this age, but garded with a great troope of Heretikes, who ſeemed to looke for him, that afterwards they might fight vnderunder his banner: for preſently Philip Melancthon, Faber, Capeto, Lambertus, Conradus, Pellican, Andreas, Oſiander, Martin Bucer, entred their names in his Booke, and many other in proceſſe of time, in great numbers, inſerted themſelues into his family. And as it is obſerued by their learned Caſſander, the Church Doctrine and diſcipline was ſo farre out of order at his cōming, and before, that many learned Writers publiſhed and declared their long wiſhed for Reformation of the Church.
Thus briefly in the Apoſtles times you hauehave ſeene the glorious riſing of the Sunne; in the ages following, the Sunne at higheſt: from after 600 yeeres, you hauehave ſeene the Sun towards ſetting. In the firſt age ſhee was like the Moone in the firſt quarter, and daily increaſing: in the ages following ſhee was in the full, in ſucceeding ages ſhee was in the wane. In the firſt age, ſhee was like the Starre that appeared in the Eaſt, and guided the Wiſemen; in the ages following, the Fathers were the fixed ſtars, and gaue light in the midſt of Hereſies; in the latter ages there were Stellae erraticae, wandring ſtarres that fell from heauen, ſuch as St. Iohn ſpeakes of, Prieſts and profeſſors, that left their faith, (their firſt habitation.) And thus we ſee there is one glory of the Sunne, another of the Moone, another of the Starres, and to all theſe the Church is rightly compared by Saint Austen: Eccleſia eſt Sol, Luna, et Stellae, quā do Sol ob ſcurabitur, et Luna nō dabit lucē, et Stellae cadent de coelo, Eccleſia non apparebit impiis vltra modū ſaevientibꝰ. Aug. Ep. 80.The Church is the Sunne, and the Moone, and the Starres; and as the Sunne ſhalbe darkened, and the Moone not giuegive her light, and the ſtarres ſhall fall from heauen: ſo the Church ſhall not appeare, by reaſon of perſecution, and worldly ſecuritie: then the power of heauen ſhalbe moued, and they that ſeeme to ſhine in grace, ſhall fall, and thoſe that are most ſtrong in faith, ſhall be troubled.
Theſe things premiſed, wee may rightly inferre for a concluſion of this poynt, that there was alwayes a remnant of true beleeuers in the boſome of the Romane Church, who reſiſted the Papacie, and noted the abuſes: neither were they ignorant lay men, or an illitterate ſort of Prieſts, but they were Biſhops, & Cardinals, and learned Paſtors, that complained of the latencie and obſcuritie of the true Church: they longed for a Reformation in Doctrine, and Diſcipline, they wiſhed that the true Religion might be reſtored to her firſt Integritie, the Church to her ancient libertie, her Faith and Doctrine to the Primitiue ſinceritie; and for this cauſe, a continuall voice and lamentation was made by many of her children, and ſhee would not be comforted, becauſe they were not ſuch as ſhee firſt bred them. From theſe and the like teſtimonies, (who conſtantly and continually wiſhed a Reformation in Faith and Manners) we may certainly conclude, that eminent and perpetuall Viſibilitie is no certaine Note of the true Church.
I proceed in the next place, 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.