they should be vnderstood rather according to Saint Hieromes meaning then according to their owne most proper most plaine and most frequent words especially when as Luther sayth tom 1. fol. 414 Many thinges are borne withall in the Fathers who were knowne to be orthodoxe which we may not imitate 8. Wherefore out of all which hath byn rehearsed in this chapter I thus frame my second demonstration If so be that before Luther arose there were not one only Protestant in the whole world but that all euery man followed a different Religion Luther was the Author and beginner of the Protestant Church and Religion But that is true as manifestly appeareth by the manyfold and open confessions of Luther and many and most famous Protestants Therefore c. That Protestants confesse their Church and religion to haue byn altogeather inuisible before Luther appeared CHAP. IV. 1. THE fourth demonstration wherewith we will proue Luther to haue byn the Author of the Protestant church and religion we will draw out of that which they confesse of the inuisibility thereof before Luther brake out And by the way I must aduertise the Reader of two things The one is that by the name of the Church is not to be vnderstood only the men who are of the Church but their society in religioÌ„ wherby they make a church wherefore those Protestants speake not to the purpose who to excuse the absurdity of their doctrine touching the inuisibility of the Church say they meane not that the men whereof it consisted were inuisible men for it sufficeth that they confesse that they were inuisible worshippers of God according to the Protestant manner or that their society in this kind of worship of God was inuisible Note The other point is that in these kind of questions VVhether before Luther the Protestant Church were VVhether it were visible Colloq Batisban Ses 1.6 10.17 Iuel Def. Apol. par 5. c. 15. d. 1. VVhither it had Pastors and the like the Catholiks hold the negatiue part and Protestants the affirmatiue and that it belongeth to the affirmer to proue what he affirmeth wherein if he faile he is ouercome and it is not needfull for the denyer to proue his denyall but is sufficient reasonably to answere the proofes of the affirmer which if he performe he hath wonne the cause As if one like Anaxagoras would say that there were many worlds besides this or that such and such things haue byn done in tymes past he were bound to proue what he sayth he that should deny such matters were not bound to proue his denyall but only reasonably to answere his aduersaries arguments And the reason is manifest because for to affirme or belieue any thinge we must haue reason or proofe thereof bur for the not belieuing of it we need no other reason then to shew that there is no sufficient reason why it should be belieued Hereupon Luther in his booke against Henry 8. King of England tom 2. fol. 340 sayd He must be taught the principles of disputation who hauing to proue his affirmation vrgeth his aduersary to proue his denyall And Vorstins in his Antibellarm pag. 464 It is inough for the denyer probably to deny Wherefore in these kind of questions Protestants ought to be vrged to performe their part that is to proue what they affirme to wit that before Luthers tyme their Church was had Pastors and the like which if they cannot do they must needs confesse that in this debate they haue lost their cause And they ought not to presse vs to proue that before Luther their Church was not had not Pastors c. Because as I sayd herein we are only the defenders and denyers Tom. 1. fo 389. 473. and therefore it sufficeth for vs to shew that no reasons which the Protestants alledge conuince a reasonable man to belieue that there was any such Church before Luther appeared which if we do we haue wonne the cause That the ProtestaÌ„ts Church was inuisible to strangers Neuerthelesse that I may vse Luthers words in the booke before cited Albeit it belong not to vs to proue the negatiue let vs do it 2. First therefore touching the inuisibility of the Protestant Church before Luthers tyme Protestants confesse that it was inuisible to Papists to enemies to the world and to all that were not of it For thus sayth Sadcel in his Refutation of the 61. article pag. 538 VVe deny not that the Godly men lurcked vnder Popish darknesse and we giue God thanks that such persons families Inuisible to Papists and companies were for a tyme inuisible and vnknowne to the Pope and all his Catchpoles seing they were for a long tyme like sparckles couered with much ashes The same he sayth in his answere to Arthur cap. 8. and to the Sophismes of Turrian loco 10. and to the Repetition of them pag. 706. Danaeus in his booke of Antichrist cap. 38. writeth That there were very few Protestants and those dwelling in wildernesses and also vnknowne to others vnknown to others Iunius in his 4. booke of the Church cap. 5. speaketh thus of Protestants before Luther They professed their sayth amongst themselues but not before dogges wild beasts who would runne vpon them D. Whitaker Cont. 2. quaest 2. cap. 2. pag. 458. VVas it the Protestant Church manifest to all No but to those only who had eyes And pag. 468 There was no true Church on earth Knowne only to ProtestaÌ„ts which appeared to all And quest 6. cap. 2. pag 359 VVe care not for their obiecting solitude vnto vs. For we are not ashamed to haue recalled our Church out of this kind of solitude D. Fulke to the Cauillations of Stapleton The whole forme of the Church was for some ages vnknowne to the vngratefull world And in his booke of succession pag. 118 They confessed Christ but not alwayes before heretiks but before themâ—elues and the Church And in his notes vpon the 11. cap. of the Acts If by visible you vnderstand that which is seene and knowne to the whole world it is not true that the Church was alwayes visible D. Morton in the 1. part of his Apology booke 1. cap. 16. sayth They professed secretly not publikely D. White in his way to the Church pag. 95 That they professed among themselues Osiander in his Manuel pag. 59 In the visible Church of Rome there was the inuisible company of belieuers hidden to the eye of the world Caelius secundus Curio in his booke of the lardgnes of the Kingdome of God pag. 212 It came to passe that for many yeares the Church lay hid and that the Cittizen of this Kingdome could scarce or not at all be discerned from others And the Scots in their generall confession VVe say that this is the only true Christian sayth which is now reuealed to the world Thus they acknowledg that before Luthers tym Protestants were vnknown to the Pope and his officers to their
but euen to Infidels and of the opposite ignorance or inuisibility we speake in this matter and Protestants also as appeareth by their testimonies already rehearsed shall yet more by those which we shall repeat hereafter That they say their Church was simply inuisible 5. Further more therefore Protestants do not only teach that their Church may and hath byn inuisible respectiuely that is to this or that kind of men as we haue already heard but also they graunt that it may be simply and absolutely inuisible Luther vpon the 90. psalm tom 3. fol. 493 The Church was and abode in Popery but truly so hidden as to one that would iudge by the appearance the seemed to be no where at all Seemed to be no where And vpon the psalm 22. fol. 344 The Church is brought into the dust of death so that no where there appeareth any shew or trace of her And vpon the first chap. of Micheas tom 4. fol. 434 No trace of church appeared In the former ages there was no true forme of religion extant The Magdeburgians in the preface of their 10. Century It is very hard to find where which the Church was in this age No forme extant Likewise in the Preface of the 11. Century Euery where was darknes neither durst the Church mutter any thing Gerlachius in his 22. disput of the Church pag. 927. writeth that before Luther The true Church withdrew it selfe from the eyes sight of men into lurking holes and hid her selfe in darknesse Zuinglius in his supplication to the Bishop of Constance tom 1. fol. 120 The heauenly doctrine lay a long tyme hid Hospinian in the epistle dedicatory of the first part of his History From the yeare 1200. vntill the yeare 1515. the Church lay miserably ouerwhelmed as it were with a most deep and most strong deluge Caluin in the Preface of his Institutions God permitted that in former ages there should be no face of the true Church extant No face of the church extant And addeth of his owne doctrine It lay a long tyme vnknowne and buryed Againe For some ages all things were drowned in deep darknes And vpon the 23. chapter of the Acts vers 6. he sayth The Church was hidden from the eyes of men And in his Preface vpon Isaias Touching the oueward shew of the church nothing for many ages appeared but desolate and confused wast on all sides Beza in his book of the notes of the church pag. 99 The Church lurked in the wildernes Pareus in his 4. booke of grace and freewill cap. 6 In Constantines tyme the church began to waâ— sick to death notwithstanding the Catholike Church remayned But where In the desert as in the world withdrawne from the eyes of men Sadeel in his treatise of the vocarion of Ministers pag. 533 After the Church had a long tyme lurked the Lord called her at this tyme into light Could not be discerned Voyen in his Preface of Catalog Doct The true visible Church could not be discerned no tract of Gods grace appeared in his Church The Apology of the English Church part 4. cap. 4. diuis 2. sayth that 40. yeares agoe truth first began to spring vnknowne at that tyme and vnheard of Vnheard of D. Humfrey vnto the 3. reason of F. Campian pag. 286 VVhy the picture of the Church in these later tymes cannot be seene of our aduersaries or drawne of vs c. And pag. 288 If the only names of our Fathers were extant who eyther by teaching Not so much as their names extant or monishing or writing did help the Church of Christ we should see another ranck and progresse of the Church another succession of Bispops another picture of Protestants And pag. 291 And yet they will obiect that our Church was hidden which they no where suffered aliue D. Whitaker Controu 2. quest 3. pag. 479 VVhen they aske of vs where was our Church in tymes past for so many ages we answere that it was in a close wildernesse that is that it was hidden lay secret fled the sight of men And quest 5. c. 3. pag. 499 Luther brought the fayth out of darknesse wherein before it lay drowned And cap. 4. pag. 502 Our Church was then but you will say it was not visible Not visible VVhat then therefore was it not No. For it lay hid in the wildernesse M. Perkins in his exposition of the Creed colum 788 VVe say that many ages past before this our age that vniuersall defection ouerwhelmed almost all the world Not visible and that our Church was not visible at that tyme. M. Base in his 1. Century of the writers of Britanny cap. 4 From Phocas vntill the renewing of the Ghospell the doctrine of Christ lay so long in lurking holes M. Downham in his 2. booke of Antichrist cap. 2 The generall defection of the visible Church began to worke in the Apostles tyme. M. Powell in his 1. book of Antichrist c. 23 Our religion lay long tyme vnknowne and buryed vnknown buried And M. Cox Chancellour of Oxford in King Edward 6. tyme exhorting the vniuersity men to Protestantisme biddeth them pluck out truth lying long tyme lurking in Trophonius denne Thus clearely and thus many wayes they simply and absolutely graunt that their Church was inuisible vnknowne and buryed before Luther arose 6. The same also they intend They teach the Church may be simply inuisible when they say that the Church either was or can be inuisible For they would neuer say so vnlesse they knew that such was the condition of their Church before Luther began Luther vpon the 90. psalm tom 3. fol. 495 Sometymes the Church was most weake and so dispersed as it appeared no where Hutter in his Analysis of the Confession of Auspurg pag. 448 No where appeare It is certaine that it may fall out that the true Church may ly hidden and her visible forme not at all tymes appeare to the eyes Herbrand in his Compend of diuinity place of the Church pag. 502. writeth That the faythfull sometymes appeare not to the eyes euen of the Godly Not to the Godly Kemnitius in his common places tit the epistles of the Apostles pag. 78 Sometymes the true Church another bastard and company preuailing and ouertopping doth so as it werely hid that Elias may say I am leâ—t alone Gerlachius in his 22. dispute of the Church pag. 946 No surely if at some tyme the Church be not seene with corporall eyes therefore she is not Caluin in the Preface of his Institutions Sometyme God taketh away the outward knowledge of his Church from the sight of men Sometyme the Church hath no apparent forme And in his treatise of the true Reformation of the Church pag. 332 The Church sometyme lyeth hid and flieth the sight of men And in his Antidote of the 18. article of the Vniuersity of Paris VVe gather that the Church
is not at all tymes subiect to the eyes of men as the experience of many ages witnesseth Againe Elias thought himselfe only left of the Church falsly indeed but that is a proofe that she may lye so hidden And in his 4. booke of Institutions cap. 1 § 3. he affirmeth that it is not needfull to see or to feele the Church and that she may passe our knowledge Beza in his Confession cap. 5. § 9 Diuers tymes the Church seemeth to haue perished vtterly Iunius in his 3 book of the church cap. 16 The Church shall neuer end but shall lye hidden according to her visible forme Chassanio in his common pâ—aces loc 2. of the Church pag. 148 The Church is not alwayes visible Danaeus in his 3. booke of the Church cap. 2. Bellarmine will haue that only to be the Church which is visible which is most false Cap. 12 God oftentymes will haue some visible Church on earth and often tymes none VVhen there is no visible Church OfteÌ„tyms no visible Church on earth then this precept of adioyning himself to the Church ceaseth And cap. 13 Bellarmine laboureth to proue the true Church of God on earth to be alwayes visible That being most false c. And cap 16 VVe say we affirme we auouch that the Church may so faile on earth not that there is none at all but that there is none in respect of vs that is of men that there be none visible to vs on earth Againe S. Paul inferreth generally that the whole Church may leaue to be visible And lib. 4. cap. 8 The true Church may sometymes faile to be visible Son is in his answere to Sponde cap. 2 pag. 33 The whole Church may haue to be visible God maketh that the Church is not alwayes visible Plessy Mornay in his booke of the Church cap. 1 Oftentymes the good corne is hidden vnder the chaffe without any appearance of the Church Polanus in his Antibellarm Colledge disput 14 The visible Church may faile Bucanus in his common places loc 41. sect 9 It oftentymes happeneth that there is no company of men extant which publikely and visibly worshippeth God purely The visible church may faile And sect 12 There is alwayes on earth some number which worshippeth Christ piously but this number is not alwayes visible Trelcatius in his 2. booke of Theologicall Institutions maketh rhis title of one Chapter That the visible church may fayle against Bellarmine Hyperius in his Methode of diuinity lib. 3. pag. 548 VVhiles Elias wandred here and there there appeared no face of the Church Sadeel in his refutation of the 61 â—rticle pag. 531 They are deceiued who think there is no Catholike Church vnlesse they measure it with their eyes And pag. 535 The true church maybe conserned without any visible state And in his repetition of Sophismes pag. 610 It is plaine Wanteth outward forme that the Church is not so to be tyed to any outward forme whatsoeuer that it ought to be denyed to be a Church as often as that forme shall not be extant And of vocation of Ministers pag. 543 The Church sometyme wanteth the externall forme Againe It is cleare that the Church hath sometymes byn without visible and personall succession Pag. 550 Mens wickednes doth sometymes take from vs the visible face of the Church And againe It is sometymes so darkned that it appeareth not to our eyes The whole visible Church may perish Scharpe of Iustification Cont. 5 The visible Church as such may perish The members of the visible Church may perish yea the whole visible Church as such Bastingius vpon the Catechisme title of the Church pag. 227 VVithout doubt in euery age things haue byn so troubled as like a graine couered with straw there appeared no face of the Church Vorstius in his Antibellarm pag 133 A litle before the calling of Abraham no where appeared any visible Church And pag. 136 Hereupon it followeth that the visible church of Christ not only in a great part The whole visible Church may faile but also taken whole in her vttermost extent may for some tyme faile from the true sayth and be wholy darkned The outward church of Christ may perish And pag. 424 Neither did Christ promise that he would absolutely and perpetually hinder the perishing and corruption of the outward Church The Flemmings Confession article 27 The Church in the eyes of men for sometyme seemeth as extinguished And Napper vpon the 11. chap. of the Apoc. pag. 186 They erre who think that the true Church is alwayes visible And vpon 12. cap. pag. 195 The visible Church wholy imbraced the errors of merits of indulgences c. And Proposit 20. pag. 41 The true Church was inuisible and the true knowledge of God so couered with darknesse that none could visibly enter Thus foraine Protestants Of our couÌ„trymen D. Whitaker Contr. 2. quest 3. cap. 2. pag. 470 Sometymes obscurity most of all helpeth the church For at some tyme she could not be safe vnlesse she lay hid And cap. 3. pag. 474 VVe say that sometyme the Church may auoyd the sight of men hide it selfe in corners Cap. 1. pag. 466 VVe confesse that euer more there is on earth some number of them who piously worship Christ hold the true fayth and religion but we say that this number is not alwayes visible Their Papists opinion is that there is euer more on earth a visible church Not alwayes visible It may fall out that there cannot be fouÌ„d out and knowne any true and certaine visible church And cap. 2. cit pag. 468 Our aduersary would proue that there was alwayes in the world some visible church And pag. 469 Hence inferreth Denis the Carthusian not as our aduersaries do that the visible church can neuer perish The visible church may perish or that there is euer more in the world some visible church but that sayth shall neuer perish wholy but that Christian religion shall still perseuer in some to the end of the world This sayth Whitaker is plainly that which we say and defend Marke how plainly he professeth that they do not teach that the visible Church cannot perish Note or that there is alwayes some visible Church on earth but only that some shall alwayes belieue the Christian religion The same doctrine he teacheth pag. 470. 473. 475. 476. and 479. And q. 6. cap. 2. pag. 559. And in his third booke against Duraeus sect 5. 6. 7. 11. M. Perkins in his problem title of the church The ancients do acknowledge that the church on earth is not alwayes visible D. Willet in his Synopsis Cont. 2. q 1. pag. 67 VVe say the church is not always actually visible to the world nay it may sometyms be so hid and secret that the members know not one another Againe In Elias tyme not visible In the dayes of Elias the church was not visible And quest 2. pag. 74 A visible
no where but in the sight of God Hyperius in his Methode of diuinity lib. 3. pag. 349 VVas not the true Church at that tyme of Elias altogeather inuisible to men and knowne to God alone The Switzers Confession cap. 17 The Church hidden from our eyes and knowne to God only Knowne to God alone doth often fly the iudgement of men Besnage in his booke of the state of the visible and inuisible church cap. 4 The Church is eftsones knowne to God alone Son is in his answere to Sponde cap. 2. pag. 32 VVe say the state of the Church is such as is sometymes known to God alone And D. Whitaker Cont. 2. quest 3. cap. 3. pag. 478 VVe say that the externall state of the Church doth cease and that the faythfull and godly may be so scattered that they worship God only in heart and mind Worship God in heart only But who seeth not that it implieth manifest contradiction that a Church which is no where but in the sight God which is knowne to God alone which flyeth mans iudgement and which worshippeth God only in heart and mind should be visible or seene of man How long the Protestāts Church was inuisible 13. If any aske them how many ages their Church was thus inuisible Luther vpon the 1. cap. to the Galat. tom 5. fol. 214. sayth that she lay hid aboue 300. years To whome commeth neere Danaeus in his 3. book de Roman Pontif. cap. 8. saying the Church was in banishment 350. years But Luther better thinking on the matter in his booke of the Popery tom 7. maketh her to haue lurked 600. years And with him agreeth Hospinian in his epistle dedicatory of the 1. part of his History Melancthon in his oration for Luther tom 2. will haue this lurking to haue byn 400. yeares But Caluin his booke of Scandals Perkins and Bale in the places before cited will haue it to haue continued 900. years Parcus aboue cited will haue it to haue begon in Constantines tyme and Napper from the yeare of our Lord 316 With whome consenteth Brocard vpon the 11. Chap. Apocal. pag. 110. Fuccius in his Cronology fetcheth the beginning of this lurking a litle higher from the yeare 261. and finally Curio of the largenesse of Gods Kingdome pag. 33 Almost from the Apostles ages euen to our tym Which they also intimate who say that Popery began in the Apostles tyme. O Christ most patient Lord that I may cry out with Tertullian who so many years yea so many ages diddest suffer thy doctrine to be turned vpside downe till Luther came to helpe thee 14. Luther Author of the visible Protestāt Church Of all things which haue byn related in this Chapter it is most cleare that Luther was at least author of the Protestants visible Church and if not the first which founded it yet the first which after it was fallen in substance perished did rayse and restore it againe For when Luther began first to preach there was no visible Protestant Church at all and by his preaching there became such a visible Church Therefore vndoubtedly he was the author thereof And if any Protestant against so many and so open Confessions of his Fathers and brethren will say that there was a visible Protestant Church before Luther he shall first gainesay so many witnesses without all exception in this matter who hauing searched all corners and enquired of all men haue neuerthelesse confessed that at that tyme no such visible Church appeared Besides he shall say that without all either diuine or humane testimony which to do of tymes before his age is to play the Prophet or rather the mad man For it is not the part of a man in his wittes to affirme without all kind of testimony especially such a thing and so manifestly false as that so many and such kind of men as had most need to affirme it were neuerthelesse forced to deny it That it wanteth all sufficient humane testimony is euident because neither the foresayd Protestants nor any yet to this day could bring forth any sufficient witnesse who would depose that he had seene such a Church before Luthers reuolt That also it is destitute of diuine testimony is manifest by what hath byn before rehearsed For Protestants at we haue heard teach that the promises of perpetuity which in the scripture are made to the church Sup. num 7. are made only to the inuisible church that is to a society of men in election and Iustification out of which Church they exclude the reprobate and wicked and not to the visible Church that is to the society in Profession of true doctrine and lawfull vse of Sacraments And in truth they most needs say so sith they commonly teach that the inuisible Church whereof the elect and iust alone are members is the true Church before God and that the visible Church whereof the wicked reprobate may be members is but a Church in sight of men that is a shadow and outward shew of the Church And it is cleare that God promised perpetuity to that Church only which in his sight is the true Church and not to her which is no Church but only in sight of men When as I say they teach that God promised perpetuity and continuance only to the inuisible Church out of his promises they cannot inferre Lib. 2. cōt Maxim c. 3. l 3 c 176 that the visible Church hath or shall euer continue Of whome therefore that I may vse S. Augustins words hast thou heard this whence diddest thou learne it where hast thou read it for to belieue it whereupon hast thou presumed for to affirme it where there is neither any authority nor reason If Protestants cry out Whitak cont 2. q. 3 c. ◠that it is most absurd to say in Elias his tyme there was any Church visible amongst the Gentiles beside the Synagogue which now after so many thousands of years we cannot name how much more absurd ought they think it to say that before Luther arose there was a visible Protestant Church which yet none neither of that Church nor out of it neither at this tyme nor at that could euer name 15. It being thus manifest that Luther was the Author of the visible Protestant Church it followeth likewise that he was the author of all and Euery Protestant Church For as shall be shewed hereafter there can be no such inuisible Church as Protestants meane that is such as belieueth and worshippeth God only in hart and mind and no way professeth outwardly her fayth and religion Yet before we come to that we will first refute those who when they consider how absurd a thing it is to affirme such an inuisible Church especially for so many ages they begin to shufle and either send vs to others or themselues name vs such as only in part or in some sort held Protestantisme but imbraced not all the substantiall points thereof and
enemies to the world to all others besides themselues could not be discerned from others lurcked in desertes in darknesses like sparkles vnder much ashes professed not their fayth before the world or their aduersaries but at most before themselues and were known only to those that had eyes that is to themselues 3. The same also they meane They teach that the church may be inuisible to the world when they teach that the church of God may be inuisible to the world and all that are out of it Iunius in his 2. book of the church cap. 13 VVe conclude that the outward forme and visible shape of the Church may so in common vanish that it cannot be pointed at or perceiued of the world And againe The Church is oftentymes couered and inuisible to the world Often inuisible to the world And cap. 16 The visible fashion of the Church may be hid and faile from the vngratefull world And in his Theologicall Theses cap. 43 Sometymes the church appeareth to the faithfull alone sometymes it is knowne to some godly persons not to euery one Besnage in his booke of the state of the visible and inuisible Church cap. 4 The Church is not alwayes knowne to the world Sonis in his answere to Spondé cap. 2. pag. 32 God sometymes taketh away the face of the Church from men Lubbertus in his 3. booke of the Church cap. 4 VVe affirme that the Church may be driuen to those straights that it may lye hid from the world and persecutors And cap. 6 VVe deny that she is alwayes visible to the world which he repeateth againe cap. 7. Riuet in his Epirome of Controuersies treatise 1. sect 37 It happeneth sometymes that the Church hath byn inuisible or rather hidden sometymes from the eyes of persecutors sometymes from the eyes of the faythfull themselues to wit of some and the most of them D. Whitaker Controuers 2. quest 3. cap. 3. pag. 474 VVe say that the Church may be conserued in so few that it appeare not to the world And quaest 5. cap. 6. pag. 508 It is most false that the Church shall alwayes be knowne and manifest to the world D. Fulke to Stapletons Cauillat Bullinger Alphonse Chytreus Marlorate and all the rest do acknowledge that the Church by the defence of Christ shal be protected in the desert that is in places remote from the sight and accesse of the wicked Againe The Church is not alwayes apparent to the multitude of the wicked And in his booke of Succession pag. 19 It is not doubted whether the Ecclesiasticall succession of persons and places ought sometymes to be visible to the world but whether at all tymes And pag. 21 Sometyms the Church is vnknowne to the world Pag. 42 God would sometymes prouide for the Church in this sort in striking her enemies with blindnes that they could not find her And pag. 129. The externall policy of the Church is vnknowne to the world that is to the enemies of the Church And pag. 366 I affirme that the Church is sometymes vnknowne to the world D. White in his way to the Church pag 86 The question is only of the outward state of the Church whether it be alway visible to the world or not that in euery age those congregations may be discerned and pointed to which are the true Church For we say not Pag. 87 This number may be very small and their profession so secret amongst themselues that the world and such as loue not the truth shall not see them they remayning so hidden as if they were not at all And pag. 97. The Church may be hid or become inuisible sometyme so that the world cannot see it D. Morton in the 1. part of his Apology lib. 1. cap. 16 ProtestaÌ„ts proper defence Protestants say the Church is not alwayes knowne to all the faythfull nor to her enemies And this he termeth the proper defence of Protestants And cap. 13 VVhen Protestant say the Church is sometymes ecclipsed like the moone they meane that she is brought sometymes to so sew that it is not seene but of those which are in her but not openly knowne by her visibility rites or visible Succession or to all the faythfull D. Willet in his Synopsis Cont. 2 quest 1. pag. 67 A number of faythfull people hath byn alwayes in the world but not alwayes visible to the world Againe If by visible they vnderstand that which is actually visible we say it is not so alwayes visible to the world Thus we see that for to maintaine the inuisibility of their Church they teach that the visible forme of the Church of God may vanish mayly hid may faile from the world is often taken away from men by God is vnknowne to the world That the Church sometymes is vnknowne or appeares not visible to the world sometyme knowne only to the faythfull yet not to all them neither but to some and the fewer of them and that neither by any visible rites nor by visible succession and that this kind of doctrine they terme the proper defence of Protestants to wit for to defend the inuisibility of their Church before Luther Which kind of defence hath neither truth nor probability and though it had yet would it not suffice to defend the inuisibility of their Church before Luthers tyme when it was inuisible not only to the world to enemies to straungers to some or most of the faythfull but to all and euery one as shall manifestly appeare hereafter 4. If any say that it is no meruayle if Protestants teach that their Church was inuisible to the world because the true Church cannot be seene but by fayth I answeare first that this supposeth their Church to be the true Church which ought not to be supposed but proued Secondly that they teach that the Church may be vnknowne not only to the world but also to some or most of the faythfull Lastly that the true Church may be knowne two wayes one way to be the true Church of God an other to be knowne distinctly from all other Churches The true Church discerned from all other Churches euen by Infidels as Christ was knowne to be the Messias only by his disciples but yet he was knowne distinctly from all other men by the Iewes And the scripture is knowne to be the word of God only by Christiâ—ns but is knowne distinctly from other writings by Infidels And in Christs tyme his company was known to be the true Church of God only by the faythfull but knowne distinctly from all other companies or Churches euen by Infidels And the same we say of his Church from his tyme vnto our dayes that it is and euer was knowne to be the true Church of God only of the faythfull but known and seene distinctly from all other Churches euen by the world Infidels And of his kind of knowledge and visibility wherewith the true Church is knowne and visible not only to the faythfull
be seene by corporall eyes that the externall knowledge therof may be taken from men that it may consist of no apparent forme be without any visible condition without visible succession and destitute of outward forme That the visible face thereof may be taken from vs that it may seeme to haue vtterly perished that the visible Church may perish the outward Church perish that it may wholy leaue to be visible and the whole visible Church perish and finally that there be no true visible Church in the world 10. Besides it is cleare that they teach that not only some part of the visible Church but also as they speake the whole and all the visible Church may perish and that it may fall out that there be none De grat lib. arb c. 8. none at all no visible Church in the world Certainly as S. Austin speaketh these words need no witty interpreter but only an attent hearer 11. Whereby also it is euident Protestāts vntrue shifts refuted that D. White in the defence of his way cap. 38. and 40. sayd vntruly that Protestants imagine not the Church to haue byn at any tyme simply inuisible For as we haue heard they oftentymes professe openly the contrary Vntruly also D. Whitaker auoucheth Cont. 2. quest 3. cap. 2. pag. 472. that we slaunder them when we say they make such a Church as sometymes can be seene of none For as hath byn seene many Num. 5.6 and he amongst the rest haue taught so But D. Whitaker by the name of a visible Church vnderstandeth not a company visibly professing their fayth but one or two or some few visible men who keep their fayth secretly in their harts But this is not the church to haue byn visible but the men to haue byn visible Besides that it is inough for vs that the Protestant Religion and manner of worshipping God was before Luthers tyme altogeather inuisible and only secret in the hearts of some few For thence it will follow as shall appeare hereafter that it is not the religion of God which can neuer be kept so secret and inuisible Vntruly also sayth Iunius Cont. 4. lib. 3. cap. 16. when he writeth This only we say the visible manner of the Church may ly hid or faile to the vngratefull world not that it can become inuisible in it selfe For that which is so inuisible as the Protestants haue sayd the Church may be is in it selfe inuisible Lastly some do vntruly expound the foresayd words of Protestants as if they had only sayd that their Church had byn inuisible in some sort not simply and absolutely because their words were most absolute and it is sophisticall to expound so many absolute speeches only in some sort Besides hereafter we shall see that sometymes they confesse that their church was so inuisible as it implyed contradiction to haue it seene and those who limitate the former speaches agree not togeather in their expositions For D. Whitaker loc cit sayth they only meane that the Church is not alwayes to be seene glorious and of euery one D. White lib. cit cap. 37. that they meane that the Church is not alwayes to be seene a part and free from all errour D. Morton Apol. part 1. lib. 1. cap. 13. that they only meant that the church is not alwayes to be seene publikely of all men by her visible rites and visible succession which shift he calleth the Bulwarck of Protestants But this Bulwarck is built of him without all foundation and is manifestly ouerthrowne by the former Confessions D. Feild sayth they meane not that the Church is wholy inuisible at any tyme but that it is not alwayes to be esteemed by outward appearance But what more manifest then that they teach that the Church may be wholy inuisible as appeareth by their words already rehearsed The Protestāt Church impossible to haue byn seene and shall yet more appeare by and by 12. For they not only confesse that their Church was altogeather inuisible before Luther arose but also they affirme that it is a most vniust and impudent demaund to request them to shew it before that tyme. Hutter in his Analysis of the Confession of Auspurg pag. 448 Impudent demaund It is an impudent demaund of the Romanists to request to haue shewed vnto them such a church in former ages which touching the publike ministery and visible forme agreed in all things with Luther For we haue demonstrated that the true Church then lay hid D. Fulke in his booke of Succession pag. 19 But you bid me bring forth those elect Protestants which lay hid through all the world Good God how vniust a thing do you demaund Vniust that I should bring forth them whome I say lay hid And Sadeel to the Repetition of Turrians Sophismes pag. 766 But I promised not as you say that I would answeare to this your question where those inuisible remnants lay hid as if I had not sufficiētly answeared when I sayd that they lay hid by the vnsearcheable counsaile of God And in his answere to Theses Posnan cap. 8. He will haue them to haue layne so closely that it cannot be knowne what they did And in his booke of Vocation of Ministers pag. 551 At last came that generall Apostasy which the Apostle foretold For then the outward light of the Church being quite extinct Only shadow and name of visible Church there remayned the only shadow and name of the visible Church The same also intimateth Plessy Mornay in the Preface of his Mystery of iniquity when he sayth VVe are not bound to shew the Church it sufficeth that God knew his owne And Iohn Regius in his Apology pag 176 You deny that Luther sound a company of his sect I say there was an ecclesiasticall company of true religion and which agreed with Luther in all points But when the Iesuits vrge to shew a follower of religion they would that Luther shew that which implieth Implied to be visible and proue the inuisible to be visible Napper vpon 12. cap. Apocal pag. 294 From the yeare 316. God with drew his visible Church from the open assemblies of men to the hearts of particuler men and from that tyme the Church lay hid and was inuisible The same he sayth pag. 188 But if so it be an impudent and vniust demaund to haue their Church shewed before Luther if it were withdrawne from open assemblies to the hearts of some if her outward light were quite extinct and the only shadow and name of the visible Church remayned and lastly if it implyed contradiction that she should be shewed it is most euident that she was altogeather inuisible The same also they intimate when they say that the Church either hath byn at any tyme or may be thus inuisible Luther vpon the 90. psalme tom 3. fol. 495 Church no where but in the sight of God The Church was then in Elias tyme but so hidden as it was
3. ca. 13. M. Perkins in his exposition of the Creed Col. 788. The Author of the church in Danaeus Opuscles pag. 1029. D. Fulk of Succession pag. 320. and others who say that the Church VVas propagated and receiued fayth by extraordinary meanes And they also who write that their Church was preserued miraculously merueilously by wondrous meanes or by meere miracle as Luther of priuate Masse tom 7. fol 240. Caluin 4. Instit cap. 1. § 2. Sadeel ad Repetit Sophism Turriani pag. 763. Danaeus of Antichrist pag. 1021. Son is against Spondé cap. 2. pag. 36. But this their assertion they neither do nor can proue otherwise then because God can in such manner preserue the church 10. Thou seest gentle reader vpon what a vaine foundation this imaginary church is built for the space of many ages in which it lay inuisible and lurcking in holes corners For they confesse that for many ages it was not seene of any man and if at any tyme they confesse not so much in words in deeds they confesse it alwayes because they can neuer name any whom they can proue to haue seene it in former ages and neuertheles they will that for al those ages it learnt their fayth miraculously and immediatly from God alone When we aske testimony hereof they produce neither diuine nor humane worthy of credit when we demaund proofe they giue vs no other then this Verstius Antibel pag. 468. Fulke de Succes pa. 74. that God could so teach it fayth As if God did or doth all that he can do We speake of an effect or a matter of fact of Gods will and they answere of his power When we affirme any thing they exact demonstrations that is plaine testimonies of Scripture or at least pregnant proofes deduced thence And when they affirme a matter of so great weight and so incredible as is that the church was so many ages taught her faith of God alone they will haue vs to belieue it not only without any testimony of God or man but euen contrary to the testimony of them both for one silly sophisme ridiculous to the very children and scorned euen of themselues in other matters as shall by and by appeare Surely that I may vse Saint Augustins words They seeme to thinke that they haue not to do with men Cōt Adimant c. 4. but as if they were meere beasts who heare thē or read their writings they abuse the ignorance or dulnesse of them or rather their blindnes of mind Or as Caluin sayth Antid ◠Conc. c. 15. These masters need haue a heard of Oxen if they would haue auditors to whome they may perswade what they will But to their Argument I say with Tertullian against Praxeas cap. 10 Surely nothing is hard to God But if in our presumptions we will so rashly vse this sentence we may feigne any thing of God as if he had done it because he could do it But we must not belieue he hath done that which he hath not because he can do all things but we must seeke whether he hath done it or no. Luther also vpon the 46. cap of Genesis tom 6 fol. 624. saith God can gouerne the church by the holy Ghost without the Ministery but he will not do this immediatly And vpon the 32. chap. fol. 454 He could by the holy Ghost inwardly enlighten the hearts and forgiue sinnes without the Ministery of the word and Ministers but he would not And the Confession of Suitzers cap. 18 God by his power can immediatly gather a church of men but he chose rather to deale with men by the ministery of men Caluin vpon 3. chap. 1. Cor. v. 6 Nothing hindereth God that he may not inspire fayth into men asleep but he hath otherwise determined to wit that that fayth should come by hearing And vpon 1. chap. of S. Luke v. 37 They raue peruersely who imagine of Gods power without his word It is a dangerous dispute what God can do vnlesse withall we find what he will do And 4. Institut cap. 17 § 24. he sayth VVe aske not here what God could but what he would do The like words he hath cap. 1. § 5. lib. 2. cap 7. pag 5. and de vera Eccles Reform pag. 326. Beza in the 2. part of his answere to the Acts of the Conference at Montbelgard pag. 97 An argument taken from the power of God needeth no answere vnlesse his will also appeare to vs by his word The Author of the orthodoxall consent in the Preface It is ridiculous to vrge the omnipotency of God where we know not hi◠pleasure Sadeel of Sacramentall manducation pag. 272. setteth downe this as a Theologicall principle VVe may not in diuinity argue from the omnipotency of God vnlesse his will be before declared by his expresse word Let Protestants therfore produce Gods expresse word wherin he sayth that he hath or will for many ages miraculously by himselfe alone teach the Church her fayth Danaeus also in his 4. booke deamiss grat cap. 15 It litle auaileth to proue Gods power vnlesse his will also be proued And D. Whitaker cont 2. quest 6. cap. 1 p. 617 VVhat a kind of argument is this This may be done because nothing is impossible to God therefore it is done or sometymes hath byn Doth our fayth rely vpon such foundations Finally Casaubon in his 7. Exercitation against Baronius It is a saying of the Fathers that Gods power is the refuge of Heretikes Thus thou seest how vaine euen by the Protestants iudgement is this proofe of the Churches learning immediatly from God They are wont to scoffe at the Miracles done by Saints albeit we proue them by sufficient testimony of man themselues feigne a continuall miracle yea so many miracles as they feigne men whome they say for many ages learn◠their fayth immediatly of God which they can proue by no sufficient testimony either of God or man Yea we will most manifestly herafter disproue it Here I will only note that those Protestants seeme to haue byn some Enthusiasts or heauenly Prophets as Luther scoffingly termed some who in his tyme challenged such immediat learning from God and that the Protestants themselues do sometymes condemne this immediat learning from God as Fanaticall Anabaptisticall Suenckfeldian and Enthusiasticall 11. The Confession of Auspurg art 5. Protestāts reiect immediat taeching of God as Fabritius relateth out of the originall copy sayth thus They condemne the Anabaptists and others who think that the holy Ghost cometh to men without the outward word Martin Luther vpon Genesis tom 6. fol. 117 The holy ghost doth not teach new reuelations besides the ministery of the word according as the Enthusiasts and Anabaptists true Fanaticall Doctours do dreame And in the 8. art of Smalcald In this we most constantly stand that God will not otherwise deale with vs then by the vocall word and Sacraments Schusselburg also in the 10. tom of his Catalogue pag. 30.
22 I deny sayth be this Succession of Pastors to be alwayes notorious to the world And in his answere to Stapletons Cauillat who will acknowledge that she alone it the true Church who can shew her Pastors in a continuall succession D. Humfrey to 3. Reason of F. Campian p. 288. confesseth that not so much as the names of the Pastors who taught their Church were extant D. Whitaker Cont. 2 quest 5. cap. 6. page 508. thus writeth VVhat then was the succession of our Pastors alwayes visible No. For this is not needfull Though therefore our Pastors were not in tymes past manifest neither can we name then yet c. D. Morton in the first part of his Apology lib. 1. cap. 21. sayth that the Catholike church cannot alwayes shew the ordination of Pastors D. White in his way to the church pag. 410 I haue shewed the teachers of our fayth do lawfully succeed and so alway haue done though not outwardly and visibly to the world The like he hath pag. 411. and 436. Sadel wrote his book de vocatione MinistroruÌ„ against such Protestants as thought that their ministers wanted all lawfull calling because sayd they they haue no perpetuall visible succession from the Apostles vnto these tymes And himselfe there pag. 560. confesseth that visible succession hath byn broken of for many years in the church Thou seest good reader how they plainly confesse that before Luther start vp their Pastors were vnknowne to the world not manifest their succession not always visible their names not extant nor they can be named of Protestants And indeed and effect they all confesse the same when as none of them can produce any one man worthy of credit who heard any Protestant preacher who before Luther arose preached iustification by only fayth and the other fundamentall points of Protestancy 2. Secondly Luther eyther complaineth or boasteth for sometyme he alone preached Protestancy In his Preface vpon his 1. tome At first I was alone Luther alone And in his booke of the captiuity of Babylon tom 2. fol. 63 At that tyme I alone did role this stone And against the King of England fol. 497 I alone stood in the battell I alone was compelled to cast my selfe vpon the weapons of the Emperour and the Pope I stood alone in danger forsaken of all helped of none And vpon the graduall psalmes tom 3. fol. 5â—5 In the beginning of my quarrell I took all the matter vpon my selfe and did think that by Gods help I alone should sustaine it And otherwhere as before is reported he sayth that without him others should not haue knowne one iot of the Ghospell Melancthon in the Preface of the Acts of Ratisbon tom 4. pag. 730 sayth Luther alone durst medle with the errors of the Popes schooles Zuinglius in his Exegesis to 2. termeth Luther Ionathas who alone durst set vpon the campe of the Philistians And Caluin in his Admonition to Westphalus pag. 787. saith Luther alone doubted not to set vpon all Popery Besides Luther as before we haue rehearsed writeth that the only scripture was left whereby men might recouer the fayth But if at that tyme there had byn other Protestant Pastors the scripture had not byn alone and without Luther men might haue learnt the gospell Neither had Luther byn left alone and forsaken of all The Protestant Ministery wholy perished but some of them would haue stept out and seconded him especially after they saw that the preached without all danger 3. Thirdly Protestants do sometyme plainly say that their ministery was wholy perished before Luther arose Taken away Luther in his booke of priuate Masse tom 2. fol. 249 Papists haue taken out of the Church the true Ministery of the word And of the Institution of Ministers fol. 372. Aboloshed he writeth that Protestant ordination was by Papists abolished and extinguished And vpon the graduall psalm tom 3. fol. 568 The Church had no true Ministry vnder Antichrist No true Ministery Vpon the 25. of Genesis tom 6. fol. 319 In our tyme after those Popish monsters the true knowledge of the word and of diuine ordination was extinguished And vpon the 49. chap. fol. 655 Extinguished VVe are not the church for any ordinary succession Caluin epist 290 Because the true ranck of ordination was broken of by the tyranny of the Pope now we need haue new help to raise againe the Church BrokeÌ„ of And in Answere to Sadolet pag. 132. he writeth that when the supremacy of the Pope was set vp the true order of the Church perished Perished And of true reformation p. 322 Not without cause do we auouch the Church of God for some ages to haue byn so ioâ—ne and scattered that is it was destitute of true Pastors Beza in his Catechisme Destitute of Pastors title of the Church cap. 5 sect 18 In our tyme it came to passe thinges being so fallen downe that there was left no place for ordinary vocation And epist 5. pag. 39 In our tyme ordinary vocation Ordinary vocation no where which no where was neither could nor ought to be expected And Epist 24 Ye know being taught by fresh examples how the publike ministry being as it were ouerwhelmed for a tyme yet the church of God remaineth And epist 81 The matter came to that passe Ouerthrown to the grouÌ„d that the Ecclesiasticall order was wholy ouerthrowne euen to the foundation the vaine names therof only remayning And lib. de Notis Eccles pag. 82 They who in our memory haue freed the church from the tyranny of Antichrist had none of whome they might lawfully aske or receiue imposition of hands And epist 86 It is maniâ—est that for some ages lawfull order was quite abolished in the Church Quite abolished none not so much as the slenderest shadow of the cheifest part of ecclesiasticall calling remayning The French Confession art 31 Sometymes as in our age the state of the Church being interrupted it was needfull that some Pastors should be extraordinarily raysed of God Sadeel also de Vocat Ministrorum p. 556. sayth that true Order of Pastors was interrupted D. Whitaker Cont. 2. quest 5. cap. 6. pag. 510 VVe say that our mens calling was not ordinary but extraordinary Wholy corrupted because ordinary calling was wholy corrupted Againe The state of the Church was fallen and wholy ouerturned And pag. 612 VVhen ordinary succession was corrupted God found an extraordinary way by which the Church might be restored For God would that this restauration should be made not in the old foundation that is in succession of Bishops but after a certaine new extraordinary manner And D. White in defence of his way cap 49. pag. 421 Finding no other kind of Pastors sayth that the Protestant Pastors were euen those who liued in communion of the Roman Greek Armenian and such like Churches and addeth that his aduersary doth deceiue the reader when he intimateth that Protestants goe
93. 238. 488. 493. 493. tom 3. fol. 555 tom 5. fol. 290. tom 6. fol. 79. and other where often Secondly it ariseth that true Protestancie is called Lutherans doctrine the Lutheran cause the Lutheran religion ProtestaÌ„ts terme themselue LutheraÌ„s the Lutheran businesse and Lutheranisme Of Luther himselfe tom 2. fol. 37. and 497. Of Frederick the Electour tom 1 Lutheri fol. 237. Of his Counsailers tom 2. fol. 116. Of the deuines of Mansfeld in Schusselburg tom 8. pag. 270. Of Schusselburg himselfe Epist dedicat tom 4. Of Melancthon tom 2. Lutheri fol. 193. 197. Of Kemmice Epist dedicat lib. de duabus naturis Of Hutter in Analysi Confess August pag. 595. Of Brunsfelse Respons ad Spongiam Erasmi Or Lobeenâ—us in Epist dedicat Disput Oâ— George Fabritius l b. 1 8. Orig. Saxon. and of other Lutherans And in like manner of Sacramenttaries also as of Bucer in Matth. 26. lib. de Cura animorum pag. 261. Of Hospin Prefat part 2 Histor Of Scultere Con. saecular Of D. Morton 1. part Apol. lib. 1. cap. 45. and others Thirdly therof proceedeth that the true and proper Protestants are called Lutherans both of themselues and of others For thus speaketh Luther in psalm 118. tom 7. fol. 551 I graunt my selfe to be a Lutheran And in like manner speaketh he ibidem fol. 79. 242. 233. 361. 400. And tom 2. fol. 473. and in Hospin part 2. fol. 134. So also speaketh Melancthon in dominicam 8. Trinit tom 1. and in Hospin lib. cit fol. 72. and Brentius also ibid. fol. 107. So speaketh the Confession of Saxonie in the Preface and the Saxon Ministers in the Conference of Aldburg pag. 60. Vrban Regius in Iudicio de Conuentu Norimberg pag. 9. Amsdorse in Bucer in Scriptis Anglicis p. 635. Matheus Index in Edicto aeterni Dei Iames Andrewes in Colloq Montisbel pag. 179. Yea Grauer in the Preface of his Caluinisticall absurdities dedicateth his booke Vnto the proper Lutherans and pag. 61. affirmeth that their men are called Lutherans that they may be distinguished from Papists and Caluinists Scusselburg tom 17. Catal. pag. 866. sayth The Deuines of our part call themselues and the Defenders of their opinion Lutherans Which also affirmeth Reineccius tom 1. Armat cap. vlt. Hutten in Expostulat cum Erasm sayth I acknowledge the name of Lutheran And Hailbruner VVe are not ashamed of the name And Andrew Schafman in Prodromo bringeth many reasons to proue that they did well in calling themselues Lutherans And those of Berga as Hospin reporteth in Concord Discord c. 20. say that All the sincere doctours of the Church call themselues Lutherans of Luther The same also testifie the Sacramentaries For those of New stade against the booke of Concord cap 6. pag. 213. say they account none a sincere disciple of Christ vnlesse he wil be called as well a Lutheran as a Christian The author of the orthodoxe Consent in Prefat Apologet. They take to themselues factions names vpon a preposterous and too great esteme of their masters Parcus in cap 2. Galat. sect 24 They doe not only call themselues Lutherans of Luther but also will be so called of all Beza in Conspicil pag. 8 Ye all will be named and called LutheraÌ„s And pag. 56 Not content with the name of Christians they call themselues Lutherans and reioyce to be so called Danaeus Apol. cont Iac. Andrâ—ae saith that He glorieth in Luther as in another Christ of whome euery where be thundereth calleth himselfe a Lutheran a Lutheran c. And Resp ad Selnecer he saith that Selnecer Freely confesseth that the Ducth Churches terme themselues Lutherans Vrsin in Catechism pag 494. saith This is the opinion of them who call themselues Lutherans Zauchius Epist dedicat Miscellan Many are not ashamed euen in printed bookes to all themselues Lutherans And Iezler de bello Euchar. fol. 115 Some haue no shame euen in pulpit to say VVe wil be Lutherans constantly And at some times euen the sacrameÌ„taries seeme to be desirous of the surname of Lutherans For those of Newstade in Admonit de lib Concordiae pag. 106. compliane that some would seeme to be the only disciples of Luther Musculus in locis tit de haeresi pag 604. saith No man condemneth true Lutherans vnlesse he be ignorant of the truth or very naughty And the Protestant Princes of Germanie in Thuan. lib. 79. Histor pag. 595. relate that the King of Nauarre wrote to them that if the French Protestants were to be termed of any man they ouâ—ht most of all to be called Lutherans Because when this name was odious in France for almost therscore years many by fire by rack be death sealed with their bloud the testimonie of that doctrin which they receiued first of Luther Scultete also in Concionâ— saeculari coÌ„pareth Luther with the Apostolicall men Besides the Sacramentaries call Luthers true follwers LutheraÌ„s as Zuinglius tom 1. fol. 420. 436. 470. Oecolampadius ibidem fol. 479. and in Hospin part 2. fol. 84. 112. 126. Tigurini ibidem fol 88. Bucer in cap Rom. in Scriptis Angl. pag. 669. Martyr tom 2. loc Epist ad Caluin Hospin lib. cit fol. 91. Caluin in Zancius lib. 2. Epist pag. 78. Daneus ibidem pag. 401. Zanchius himselfe pag. 394. Pareus lib. 5. de Amiss grat cap. 1. 2. lib 4. cap. 17 lib. 6 cap. 1. Vorstius in Antibellarm pag. 561. D. Whitaker cont 1. quest 2. cap. 3. and quest 5. c. 8. and quest 6. cap. 9. cont 4. quest 5. cap. 3. lib. 3. de Concupisc cap. 9. lib. 3. de Scrip. cap. 2 sect 3. D. Fulke de Success pag. 321. M. Perkins in Explicat Symboly col 781. 790. Yea Iezler loc cit fol. 39. Vorstius in Collat. cum Piscatore write that properly and vulgarly they are called LutheraÌ„s Wherupon D. Humfrey ad Rat. 2. Campian pag. 128. sayth Lutherans vulgarly called 7. Hereby we see first that the Lutherans glory of the name of Luther as the Donatists which S. Augustin reporteth did of the name of Donatus Secondly that they glory of a schismaticall name for such is the name of Lutherans as Luther himselfe confesseth in D. Morton part 1. Apol. lib. 1. cap. 8. And Hospin Praefat. part 2. Histor Vorstius in Antibellarm pag. 149 Yea D. Whitaker cont 2. quest 5. cap. 2. sayth that to take the name of any man at all is Hereticall and schismaticall and that heretikes carry the names of their masters and willingly acknowledge such names Thirdly it appeareth that the English Apologie vntruly sayd that Luthers disciples are called Lutherans in disgtace or derision For Grauer lib. cit sayth they are termed so for distinction sake Lauatherus and Hospin Praefat. Histor say they call them so for doctrine sake that it may be knowne whome they meaÌ„e And Scul eie so termeth them for honours sake And surely sith both Sacramentaries the common people and themselues also terme them Lutherans and glory
also in that name it cannot be sayd that they are called so in disgrace or contemp Fourthly it appeareth to be false that D. Morton lib. cit and D. Sutliue lib. de Eccles cap. 2. say It is rather to be attributed to a lye then to Luthers desert that Protestants call themselues Lutherans For as we see Luther himselfe called them so and therin they follow his example Neither skilleth it that Luther did once dislike this name because he did oftentimes vse it it was vsuall to Luther to allow and disallow the same thing Fiftly we see it to be false which D. Whitaker writeth cont 2 quest 5. cap. 2 pag. 494 None of vs euer called himselfe a Lutheran we acknowledge not these names nor are we delighted with them This name our aduersaries haue fastened vpon vs only vpon malice and enuie Neither are we called Lutherans but of the Papists False also is that which D. Fulke sayth de Success pag. 188. that they acknowledge no other name proper to their religion but the name of Christians and Catholiques These I say are false for Luther whome D. Whitaker accounteth his father and the Lutherans whome he termeth his brethren in Christ doe call themselues so and are well pleased with that name Besides they are so termed of the Sacramentaries and common people and therfore not of Papists only nor vpon malice and enuie but as Grauer sayd truly for distinction sake and that most iustly For as S. Athanase sayth VVho deriue the origen of their saith from other then Christ iustly carry the surnames of their Authors But Protestants as we haue shewed confesse that they deriue the origen of their faith from Luther Therfore iustly they beare his name 8. Out of all which hath bin rehearsed in this chapter I thus frame my ninth demonstration of this Matter If Luther and many other famous Protestants sometimes indeed some times in plaine words do confesse that Luther was the Author of their Church and religion he ought to be so taken and esteemed But they do soe confesse Ergo. The Minor is euident by all that is sayd in this Chapter And the Maior by what we sayd in the Preface For so many and such principall Protestants knew well the origen of their religion and willingly would not lye to the disgrace and ouerthrow therof That Protestants cannot proue their Church to haue bin before Luthers time by any probable argument or sufficent testimonie CHAP. XV. THE tenth and last demonstration for to proue that Luther was the first Author of the Protestants Church and religioÌ„ I will take from hence that albeit Protestants doe sometimes boldly affirme their Church and religioÌ„ to haue bin before Luthers time Yet they can neuer proue it by any reasonable argument or sufficent testimony Which thing alone would suffice to shew that as I sayd before it is a fable vainely feigned falsely affirmed and fondly beleiued It hath bin alwayes the fashion of heretiques boldly to auouch any thing but few things to proue euen in shew This S. Augustin doth often obserue in the Manichees and Donatists and some of his sayings we haue alleadged before Of Eunomius S. (a) Lib. 2. cont Eunom Basil noteth the same and S. (b) Serm. 6. in psal 118. Ambrose of all heretikes saying Heretiques are wolues they can howle but proue nothing And this doe Protestants confesse For thus D. Whitaker cont 2 quest 5. cap 18 Heretikes are wont to boast and promise truth In Diatrib but not to proue it Of Luther thus writeth Zuinglius tom 2. fol. 473. and 509 One argument he hath in all these matters He sayd it And fol. 447 Luther relyeth only vpon his â—oyes and deuises Fol. 395 Thou puttest forth whatsoeuer the motion of thy affections do appoint and when a reason of thy saying is exacted of thee thou standest naked vnarmed And of the Lutherans thus writeth Erasmus They say it and for that alone they will be belieued Of the Sacramentaryes in like manner Luther writeth in defens verb. Coenae tom 7. fol. 384. One word not easily ouerturneth all these thinges for if you deny them then as butter melteth in the sun so they quaile And the same is euident to all that read the bookes either of Lutherans or Sacramentaryes In the meane tyme they cry to vs that that Pythagoricall word He sayd it hath no other place but in (c) VVhit lib. 2. de script cap. 10. sect 5. Bullenger in comp l. 1. c. 3. Christ and the Scripture that in other it is the proper argument of (d) Vorstius Antibel p. 468. fooles that to affirme any thing beside scripture is to (e) Powel l. 1. de Antic c. 19. trifle that til we proue our affirmatiue they will stand in their (f) Luth. tom 2. fol. 437. negatiue and exact (g) Vorstius l. cit Fulke de success p. 74. demonstrations that is either expresse testimonies of scripture or forcible reason deduced from thence Now we say the same to them They affirme their Church to haue bin before Luthers time We deny it vntil they proue it Neither let them affirme it only which is the proofe of fooles wilfull men but if they cannot bring demonstrations therof at least let them produce some credible testimonie or some effectuall reason and argument Otherwise their beliefe in this matter Scorp c. 11. is as sayth Tertullian a peruerse beliefe which will not belieue thinges proued and belieueth thinges which cannot be proued 2. That in this matter they be destitute of all credible testimonie appeareth sufficently by what hath heretofore bin rehearsed of their owne confessions and now we will shew that they want also all probable reason or argument For all their arguments herein be reduced to this one Our doctrine is the doctrine of Christ Therfore our Church was alwayes since Christ For thus agreeth D. Whitaker cont 2. q. 5. c. 3. p. 498 I vse this argument VVhat Church soeuer keepeth the doctrine preaching of the Apostls she is the Apostolical Church But our Church doth so Therefore c. Of the Maior sayth he no controuersy can be made And cap. 5. p. 505 It was our Church which was in the tyme of the Apostles and afterward vnto the Apostasie But how doe we proue this By this reason that our Church keepeth the same faith and doctrine which the Church in the Apostles time and afterward kept And cont Dureum sect 1 If thou holdest Christs doctrine thou art a Catholike And sect 2 It must needs be the true Church of Christ which keepeth conserueth Christs doctrine deliuered in his word Dancus cont 3. pag. 388. VVith vs is the true Church of God because we restore the true doctrine of Christ Lubbertus lib. 5 de Eccles cap. 1 If the doctrine which our Church professeth be the same which Christ deliuered then our Church is that which Christ instituted D. Fulke lib. de Success pag. 27 Seeing we are