that a while before the Conquest and somwhat after Kings tooke vpon them to inuest Bishops and Abbots as appeareth in Ingulp pag. 806. But this fact of theirs done of som ignorantly as must be thought of King Edred and others before the Conquest who were perfect Catholicks in faith as shall appeare herafter and also vertuous in life of others perhaps presumptuously and couetously against the order of the Church proueth no more that they were no Catholicks than worse facts of theirs against the law of Christ proueth them to haue bene no Christians For if Princes maye by euery fact of theirs be iudged of what religion they are they would sometimes seeme no Christians nor yet to haue a God As for S. Edward he might wel doe what he did for he was apointed by the Pope to be his Vicegerent and as it were Legat as we shall shewe in his life obiec ∣ tion 3 2. Thirdly they made saith Abbots lawes for the order and gouernment of the Church as is to be seene in the lawes of Edward of Alfred of Ethelstan and Canutus in Fox Volum 1. in fine and by many laws made since the Conquest against intrusions of the Pope as is to be seene in Syr Edward Cookes reports part 5. Ansvver Touching the lawes of the Christian Kings before the Conquest I answer that they are not Ecclesiasticall lawes such as define any thing as a point of faith or prescribe any thing concerning Religion and worship of God but are meere commandements partly for execution of former Ecclesiasticall lawes partly for procurement and conseruation of externall peace quietnes and order of the Church which kinde of lawes Princes may make as is to be seene in Stapleton Relect. Controu 2. q. 5. Ar. 1. See stapleton Besides that Christian Princes apoint thus some times things in ecclesiasticall matters not of authoritie but vpon zeale and not to dispose of faith and religion As for the lawes made since the Conquest which may seeme preiudiciall to the Popes authoritie the cheefest Authors of them were Edward 3. and Richard 2. who as shall appeare heerafter plainly professed the Popes Supremacie And therfor what lawes they made were no way to denie his authoritie but to restrain the execution therof in some cases because as the Apostle saith Omnia licent sed non omnia expediunt All things are lawfull but all things are not expedient So they thought that some execution of his authority in some matters would be preiudâ—ciall to their temporall state and therfor thought it not expedient that in those cases it should be practised As for Cookes reports they haue bene so answered as I thinck neither him self nor any for him will obiec ∣ tion 4 replie Fourthlie saith Abbots Then were the scriptures in foure seuerall languages of so many seuerall Nations besides the Latin tongue common to them all Beda lib. 1. cap. 1. This is vntrue Ansvver and Beda rather saith the contrarie His words are these This Iland at this present to the number of the 5. bookes of Moises doth studie and set forth the knowledg of one perfect truth that is with the language of the English the Britons the Scotts the Picts and the Latin which by studie of the scripture is made common to all the rest In which words he saith that the Inhabitants preached and published Christs truth in fiue seueral languages but the scripture they studied onely in Latin and therby it became common to all the Inhabitants And before in the life of Theodor we shewed by the confession of diuers Protestants that masse was in his tyme which was before S. Beda in Latin onely But admit that the scripture were then in Latin and in English too how proueth that that English men then were no Catholicks Haue not English Catholicks now the scripture in English Fiftlie saith Abbots obiec ∣ tion 5 Then were they in Monasteries commanded to be exercised in the reading of scriptures and euery one was required to learn the Lords prayer and Creede in the English tongue This is not worth the answering Ansvver For what doth the Monks reading scripture or the peoples learning the Lords prayer and Creed in English make against Catholick Religion 3. Sixtly saith Abbots Then was the CommunioÌ„ obiec ∣ tion 6 ministred in both kindes as Paris in Heraldo and Rafo reporteth of some soldiers Ansvver What Paris saith of soldiers I knowe not For at this present I haue him not at hand But that English men in our Primitiue Church communicated onely with form of bread appeareth by Beda lib. 2. cap. 5. Wher Pagans say to S. Mellit VVhy dost thou not giue vnto vs of that white bread which thou didst giue to our Father Seba and dost yet giue to the people in Church But if S. Mellit had communicated people in both kinds it is lykly they would haue demanded both Besids that Beda expoundeth that place of Luke Cognouerunt eum in fractione panis where mention is of one onely kinde of sacramental communion Therfor he and consequently our English Church then alowed communion in one kinde But whether they communicated in both or one kinde maketh little to proue that they were not Catholickâ— because til lay people were forbidden it was lawful for them to communicate Obiec ∣ tion 7 in both kindes 4. Seauenthlie theÌ„ saith Abbots was Transubstantiation vnknowne and when it began to be broached or not long after Elfricus Archbishop of Canterburie contradicted it Ansvver How vntrue this is of TraÌ„substantiation hath bene shewed before in the life of S. Greg and S. Odo As for Elfric the Protestant Bishops them selues who published that sermon confesse See befor hovv Bale confesseth Archb. Alfric to haue bene a Papist and of Transubstant in S. Odo Archb. that the Author therof was no Archbishop of Canterbury More likly it is to be true which Fox Acts. pag. 1148. saith that it was Elfric surnamed Bata an Heretick who as S. Dunstan appearing to one in a vision said as reporteth Osbern attempted to disherit his Church but I haue stopped him saith S. Dunstan he could not preuaile Albeit indeed that sermon doth more approoue Transubstantiation than disprooue it For in that is saide that Christ turned through inuisible might the bread to his owne body and wine to his blood And that holy howsel is by might of Gods word truly Christs body and his blood And that after their halowing bread and wine trulye are Christs body and blood And what other do Catholicks now say but what here is said Vz. That bread and wine are by inuisible power turned into Christs body and blood and become after consecration truly not figuratiuly his body and blood And though the Author of the sermon ad that the sacrament after consecration is not bodily but Ghostly Christs bodie yet the word ghostly is not added to deny the word Truly which is absolutly affirmed but onely to deny the word Bodily that is carnally
Thus testified Luther for him self and his German Protestants Calvvin Caluin 4. instit cap. 2 parag 4. for him self and the French Protestants saith thus VVe haue departed from their Popish Church c. 6. para 1. VVe haue left the See of Rome cap. 15. parag 17. VVe confesse we were long time blind and incredulous vnderstood not the matters of baptisme now we accuse our blindnes hardnes of hart Iuel The Apologer of England speaking for him self the English Ministers writeth thus pag. 188. VVe haue indeed gone from the Pope we haue shaken of the yoke of the Bishop of Rome Fox Finally Fox Acts pag. 3. speaking generally of Protestants saith It is true that we are remoued from the Church of Rome And D. Reinolds amongst his Conclusions maketh this one Reinolds That the reformed Churches in England Scotland France Germanie and other Kingdoms and Common wealthes haue seuered them selues lawfully saith he from the Church of Rome And if this be so notorious and confessed of all the cheefe Maisters Churches of Protestants that before Luthers reuolt they were all Roman Catholicks vndoubted it ought to be of al other Protestants of meaner sorte and consequently there was neuer a Protestant before him 8. Fourthly I proue by reason that Luther was the first beginner of Protestancy For as Iuell saith Art 1. diuis 7 Eckius Pighius A question neuer ansvvered by Protestāts Hosius and others who liued in Luthers time haue cried out a maine in their books and pulpits where was your religion before Luther began The like hath Fox Acts pag. 749. and all know to be true And yet could neither Luther then nor any since for him name one man woman or child then liuing who had bene a Protestāt before Luther And howsoeuer it may be thought that before Luthers preaching Protestāts kept secret yet can it not be thought but when they knew him to preach securely they wold haue discried themselues and runne to him if any such had bene Besides that there are men yet liuing who can remember that the first Protestants were Catholicks before Luthers new preaching Fox in his Acts pag. 749. proposing the forsaid question to him selfe nameth a few who rather shew that there were no Protestants in England before Luther For 1. all the persons whom he nameth abiured their faith as him selfe confesseth pag. 750. and died as he writeth shortly after for greef or liued with shame For his Church consisting of abured persons Hovv protested they that abiured 2. these abiurers were as he setteth down in the yeare 1521. foure yeares after Lurhers new preaching and we aske for Protestants before his preaching 3. no one of these abiured persons was accused for holding iustification by only faith which point is the soule head foundation of Protestancie as hath bene shewed before and shall hereafter so that without it they could be no Protestants And if they had held it Fox it wold haue bene discouered For as Fox saith pag. 650. The Catholick Prelats made such diligent inquisition and examination as nether was any word so closely spoken of them no articles mentioned but it was it discouered Wherefore indeed those abiurers were but pore reliques of the Lollards of whome we shall speake hereafter That Luther vvas Author of Protestancie confessed by Protestāts Covel Doue 9. Lastly I proue that Luther was the beginner of Protestancie by the plaine open confession of diuers Protestants and testimony of Luther himselfe For Doct. Couell in his booke of Articles published by authority Art 19. pag. 130. saith thus Some Protestāts make Luther Caluin Authors of the religion among vs. D. Doue of Recusancie p. 32. Luther saith he in his time began a Reformation Harborough And a booke termed the Harborough much esteemed in the beginning of Q. Elizabeth Luther begot truth maketh England to speak thus I am thy countrie England who brought forth that blessed man Iohn VVicklef who begot Hus who begot Luther who begot truth And in the margent hath this note Fox The second birth of Christ Fox also Acts pag. 770 saith Luther pluckt downe the foundatiō of Papistrie by opening one veine long hid before Luther opened the veine of all truth the touch stone of all truth and the onlie principall origen of our saluation which is our free iustification by faith onely And the Author of the booke called Prognostica finis mūdi or Antichristus writeth thus The spirit which telleth things to come vvorketh not but in time of the Gospell which Luther as it is cōfessed note the word tovvards the end of the vvorld did first bring in And p. 13. Prognost Luther first brought in his Gospel Schusselb Impudencie to say ther vvere Gospellers befor Luther Milius Morgerstern Ridiculous to say any had pure doctrin be for Luther The seduction of false prophets is not manifest but vnder the Gospell vvhich before Luther as vve said neuer vvent since the primitiue time of the Apostles And Cōrad Schusselb l. 2. Caluin Theol p. 130. doubteth not to call it impudencie to say that many learned men before Luther did hold the doctrine of the Gospell Georg. Milius in explicat art 7. Confess Aug. If there had bene saith he right beleuers before Luther there had bene no need of a Luther an reformation Benedict Morgenstein tract de Euchar. pag. 145. saith it is ridiculous to think that in time before Luther any note Manifest to the vvhole vvorld that c. had the purity af doctrine and that Luther should receaue it from them considering it is manifest note againe to the whole Christian world that before Luthers time all Churches were ouerwhelmed with more than Cymerian darknes that Luther was diuinely raised to discouer the same and to restore the light of true doctr ne Protestancie began by one man alone Sleid. prefat historia Thus Protestāts but let vs hear also Luther him selfe VVe dare glorie saith he Prefat in Corpus doctrinae lipsiae 1561. that Christ was first published of vs. And de Captiu initio speaking of his impugning indulgences saith I alone did then roole thi◠stone And 1. Galat. fol. 26. we by the grace of God haue gottē here at VVittemberg the forme of a Christian Church Luther first preached his Gospel And 3. Galat. fol. 109. many gaue thanks to God that through the Ghospell which we first note by the grace of God then preached c. fol. 142. we haue receaued the first fruits of the spirit 4 Galat. fol 205. Sectaries at the beginning of the reformatiō of the Gospell were glad to heare vs and read our bookes Luthers Gospel reuealed to the vvorld by him Ibid. The truth of the Gospell God hath now againe in thes latter daies reueiled by vs vnto this vngratefull world 10. Thus you see it euident by many waies that Luther was the first institutor of Protestant religion
Preacher whence comest thou vvho sent the vvhere are the miracles that vvitnes thy sensending from God Patere legem quam ipse tuleris And to 2. fol. 455. If he say that he vvas sent of God and his spirit as the Apostles let him proue this by signes miracles or suffer him not to preach for vvhensoeuer God vvill change the ordinarie course there he alvvaies vvorketh miracles And 1. Galat. fol. 40. It vvas necessary for S. Paul to haue the outvvard testimony of his calling And shall not we think it necessary for Luther If any saith the Declarat of discipline printed at Geneua 1580. please themselues in this gadding abrode throughout the Churches and vvill contend that they may do so let them shevv vs the signes of their Apostleship as S. Paul did to the Corinthians let theÌ„ proue that they are endued vvith those Apostolicall gifts of tonges healing doing of miracles let theÌ„ proue that they are immediatly called therunto of God Finally I proue that Luther was not extraordinarily sent of God because he was not extraordinarily assisted by him from teaching false doctrine For as our English Protest coÌ„fesse he tought false doctrin in many points But they can produce no other assuredly sent extraordinarily of God who taught false doctrin And in my iudgment English Protestants much condemne their owne doctrine in defending that Luther was sent extraordinarily from God English ProtestaÌ„ts condemne them selues in defending Luthers calling For seing he hath condemned much of their doctrine for heresie they must therby confesse that their doctrine hath bene coÌ„demned of a man especially lightned of God and extraordinarily sent of him to teach his truth Wherfore I wold they took better aduise and followed the counsell of the forsaid Declarator in these words pag. 30. Let enquirie be made into euerie ones calling Good aduise of a Protestant from Geneua let them shew how they were chosen and ordeined as the letters and seall of their calling Let them rehearse their genealogies and the race of their descent Let them bring their rodds and set them before the Arke of God And who can not shew the marks and tokens of their election and Creation they that can not fetch their pedigree from Aaron and whose rodds remaine dead before the Arke let them be by the most iust authoritie of Gods word displaced Thus he whose aduise if it be followed I doubt not but Luther wil be displaced as a false Prophet 8. The forsaid sixt agument touching miracles much trobleth Protestants and therfor they answer it diuersly Some by granting that miracles are necessarie for the attestation of extraordinarie mission and saie as Feild doth lib. 3. of the Church c. 48. and Fox p. 789. that Luther wrought miracles But these we shall disproofe of purpose herafter Wherfor others despairing to make anie probable preteÌ„ce of miracles Bâ—â—â— denie that they are necessarie to assecure vs of extraordnarie missioÌ„ Because Isaies Daniel Zacharias wrought none because S. Paul proued his missioÌ„ rather by the efficacie of his doctrine than by miracles And Caluin l. de scandal saith that howsoeuer miracles were necessarie to the extraordinarie vocation of others yet not of theÌ„ because they teach no new doctrin but the same which befor hath bene confirmed with miracles and because their doctrin is euideÌ„t needeth no miracles to proue it But these their reasons are manifestly false For Isaias miraculously cured K. Ezechias prolonging his life 15. years caused the shadow of his diall to returne back 10. lines Daniel miraculously tould both what the K had dreamed what his dreame signified Dan. 2. 4. which is one of the greatest tokens of Gods assistance that is And in like sorte Zacharias c. 1. 4. fortold diuers things which soone after were fulfilled S. Paul and Barnabas proue their doctrin by miracles Act 15. wher they tell what great signes miracles God had wrought by them among Gentils in testimonie therof And 2. Cor. 11. S. Paul proueth his Apostleship because saith he the signes of my Apostleship were wrought vpon you in miracles prodiges and powers 9. That which Calu. saith besid that euery Sectmaister saith it with as much color as he is euidently falfe Though Luthers doctrin vvere good yet he needed miracles to proue his extraordinarie calling For as for the newnes of his doctrine it partly appeareth by what hath bene said sup c. 1 shall euideÌ„tly be shewed in the 2. parte of this Treatise And how ancieÌ„t euideÌ„t soeuer his Luthers doctrine wete and therfor that it needed no miracles yet if their mission to preach their doctrin be extraordinarie it caÌ„ not be denied but their missioÌ„ is both new vneuideÌ„t they needed miracles at least to approue their mission vnto vs. For God hauing no wher auouched by word that he wold send Luther to preach ProtestaÌ„ts beleue that Luther vvas extraordinarily sent vvithout all profe testimonie or reason All right beleuers haue not authoritie to preach if he auouch not by deeds nether what certaintie haue we ether from God or maÌ„ besides Luthers owne word that Luther came from God nether let anie maÌ„ answer that Luther proueth his doctrine by the word For now the question is not about his doctrine but about his authoritie to preach which a maÌ„ maie waÌ„t yet teach true doct Wherfor absurd is that which Bilson affirmeth l. of obedience p. 300. As long as we teach the faith of the Apostles we haue their authoritie For so euerie right beleuer shold haue Apostlick authoritie to preach al shold be Apostles or doctors contrarie to S. Paul 1. Cor. 12. all shold be Pastors and none sheep all laie men yea woemen and children might administer the word and sacraments None could be prohibited or suspended from preaching Finally this licence of preaching graunted to all that haue true faith is graunted besides Gods word or warrant Wherfore Bilson vpon better aduise perhaps in his booke of gouernment of the Church cap. 9. writeth that they haue no parte of Apostolik Commission that haue no shew of Apostolik succession And that Pastors do receaue by succession power and charge of the vvord and Sacraments from and in the first Apostles And I wold he wold shew to whom Luther succeeded in his new doctrine or els confesse that he had no part in Apostolik Commission Certain therfore it is that though euerie right beleuer may confesse his faith and also teach it priuatly when necessitie requireth yet none but Pastors who are lawfully sent can preach it of authoritie take care of soules and administer the Sacraments And how I pray you shold we be assured that Luther was sent of God to do this rather than anie other right beleuer This I wold gladly know Tell me this o Ministers and euerie one shold know before he commit his soul to his guiding whome he knoweth not to haue anie charge or
commission to direct him 10. But diuers learned Protestants finding no colorable answer to make to this demand Protestāts confesse that their Ministers vvant laufull sending and authoritie do plainly confesse as Sadeel a Minister of Geneua testifieth in a book written against such that their ministers are legitima vocatione destituti destitute of lavvfull calling Others though not so plainly do graunt the same in saying that such as ate fit may teach the word without sending Which Caluin insinuateth in cap. 13. Actor wher he saieth that we need no testimonie from heauen that God sendeth some Because saith he vvhome God hath indued vvith sufficient gift seing they are framed and fashioned by his hand we receaue them giuen to vs of him no otherwise than as the prouerb is from hand to hand VVhom Calvin allovveth to preach vnsent And to this same end tended Bilsons complaint l. of obed pag. 300. that the wicked saith he alwaies asked the godly for their authoritie as the Ievvs asked S Ihon Baptist and Christ Bilson And Ib. So long as we teach saith he the same doctrin vvhich the Apostles did vve haue the same povver vvhich they had And pag. 301. He that defendeth truth is armed vvith authoritie sufficient though all the vvorld vvere against him And that a man may preach without commission he bringeth a similitude that when a cittie is on fire or entred by enemies euerie one may crie Alarme though he be no officer and pag. 310. and 311. he produceth the example of Frumentius and Aedesius who taught infidels the Christian faith hauing no sending to that purpose 11. Here thou seest Gentle Reader that confessed by learned Protestants which I intended in this chapter to wit that Luther his first partners were not sent to preach ether of God or man but seing forsooth the Church al on fire with idolatrie See Bal. Cent. 6. c. 85 Cent. 8. cap. 100. Manie principal Ministers preached vnsent The vvāt of sending in Luther Caluin and such like vvold alone conuince them to be false Prophets entred by enemies and thinking thē selues fit for that purpose came rūning of their own accord crying Alarme which Luther did not stick to bost of saying as Caluin reporteth l. de reformat p. 463. Behold I call my self Preacher and with this title haue I adorned my self And who readeth the liues of our first Protestant preachers ether in Bale or Fox shall see that euerie one of them fel to preach vnsent of anie And the forsaid Declaration of disciplin p. 141. saith plainly that manie of their worthie mē for the loue they had to the Gospel thaught it lawful for thē in these times to take vpō thē this Apostolical office 12. But this alone that Luther Caluin such like did preach and administer sacraments as Pastors being not sent nor hauing authoritie giuen them therto wold suffice to cōuince them to haue bene false prophets vsurpers theeues though no other exceptiō cold be takē against them For to preach that is as Pastor to teach without lauful sending or Commission is flatly against Scripture against the example of Christ his Apostles and all the Pastors of Gods Church against reason and Finally against the doctrin and practise now observed of Protestants It is flat against Scripture For Rom. 10. S. Paul asketh how shall they preach vnles they be sent VVant of sending the verie brand of false prophets In so much as both the Prophets Christ and the Apostles do brād false Prophets with this mark of coming vnsent I sent not saith God Hierem. 23. Prophets they ran As manie saith Christ Ioan. 10. as came of them selues are theeus robers Some going out of vs saie the Apostles Actor 15. haue trobled you with words whom we commanded not Loe how the holie ghost hath branded false Prophets with this note of coming vnsēt It is also against the example of Christ the Apostles For of Christ it is said Hebr. 5. Nether doth anie take honor to him self but who is called of God as Aaron So Christ did not clarifie him self to be made a Bishop And Ioan. 17. and 20. Christ him self auoucheth his sending by his Father And of the Apostles it is manifest that they preached not before they were sent of Christ To preach vnsent is to imitate Core Dathan ande Abiron Nether can Protestants produce anie Pastor of Gods Church since the Apostles time which preached before he was sent And to do the contrarie is not to imitate Christ and his Apostles but that schismaticall crue of Core Dathā Abirō whome the earth therfore swallowed hell deuoured See S. Cipr. lib. de simplic Prelat Tertul. de prascrip It is also against reason For as Pastor to preach and administer Gods Sacraments is an act of spirituall and supernaturall authoritie which none can haue vnles it be giuen vnto him and learning vertue or other talents what soeuer wherwith a man is fit to execute such authoritie are things far different from it as is both euident by it self and appeareth in woemen who may haue as much learning vertue and other habilities as some men yet none of them can as Pastors preach or administer the Sacraments because they are incapable of Pastorall authoritie Moreouer to be a Preacher and Pastor is to be Gods Embassador and steward or dispenser of his spirituall goods and misteries And if none can be Embassador of an earthly Prince vnles he be sent none steward of his house vnles he be apointed none officer ouer his people vnles he be constituted How can any be Embassador to God without sending steward of his goods without apointing gouernor of his people without his authoritie And I maruel how Protestants can call Luther Latimer and such like their Apostles and ether confesse that they were not sent at all but came of their owne good wills or can not shew of whome they were sent seing that the verie name of an Apostle signifieth one sent 13. Finally Protestants them selues condemne such preachers as come vnsent Bilson him self l. cit we detest saith he these that inuade the pastorall function without lavvfull vocation and election It is not lavvfull saith the English Clergie in the 23. Article of their faith for any man to take vpon him the office of publik preaching or administring the Sacraments No man saith their Synod in Haga Art 3. ought to take vpon him to preach or administer the Sacraments vvithout a lavvfull calling although he be a Doctor or a Deacon or an Elder And their Synod at Rochel 1607. Art 32. none must intrude him self into the gouernment of the Church Thus teach all Heretiks after they haue gotten possession But before their owne aptnes and talents the glorie of God and the saluation of soules and truth of their doctrine was warrant and authoritie ynough for them to preach as appeareth by what hath bene cited out of Bilson Caluin and others
and others otherwhere Of the Prelats legats 4. Cardinals 2 Patriarchs 3. Acchb. 25. Bishops 168. Abbots 7. Procurators 39. Generals 7 besids a great number of famous diuines Luthers doctrin condemned by all maner of vvaies And after in the CouÌ„cell of Trent where the flower of all ChristeÌ„dom was gathered to gether from all parts of the ChristiaÌ„ world his doctrin was coÌ„demned by the subscription of 255. Prelats Wherby yow may see the vniuersall hatred of Christendome both in the Clergie laytie learned and vnlearned both in the East West Latin Grecke Church against Luthers doctrin HerevpoÌ„ Erasmus saith Luther was condemned with so many iudgments confuted with so many boâ—kes strooken with so many thunderboults 2. Secondly I proue it by the testimony of diuers Protest For Fox pag. 789. accounteth it a miracle that Luther saith he one man should sustain for his doctrin the hatred 〈…〉 who le world being set against him Luther had the Prelats and all Kings of the earth against him Iuel Luthers Gospel almost against all men Luthers Gospel against consent of all men Sleidan prafat Histor The beginning of Protestancie vvas full small and one man alone susteined the malice of all the vvorld and stand openly against the Pope Cardinals and Prelats of the Church hauing the Emperors and all the Kings saith he of the earth against him Iuel in his Apologie p. 13. speaking of the Protestants matters saith they increased inuitis prope omnibus almost against all mens wills And pag. 201. The Gospel of Luther was at this time spread into the world inuitis prope omnibus against almost all mens wills Luther him self L. de Captiu cap. de Eucharistia speaking of his enterprise saith I begin a hard matter as which being confirmed by the vse of so many ages and approued by all mens consents is so setled as it is necessarie to change and alter all the face of Churches And 4. Galat. fol. 187. The world iudgeth vs to be most pernitious Hereticks destroyers of religion c. fol. 210. This day the name of Luther is most odious to the world 6. Galat fol. 291. The whole world most cruelly persecuteth and condemneth vs. But because this matter is euident ynough out of that which hath bene saide in the first Chapter of this booke I omit further proofe and will add a word or twoe to shew what kinde of fellowes they were who began first to fauor Protestancie What Kinde of fellowes those Germans were who first fauored Protestants somewhat hath bene said before As for the French men Caluin Prefat in Iustit saith they were beggerly and abiect VVhat kind of men they vvere vvho against the vvorlds consent fauored Luther VVhat Dutrh VVhat french VVhat kind of fellous our first Engl. preachers of Protestacie vvere Bilney Hovv peruerted wretches miserable sinners before God and in sight of all men most contemptuous the excrements outcasts of the world and if any thing can be named more vilde Yea of their holy Cittie of Geneua he saith as the Surueyer cap. 2. writeth his words That the people were a disordered Dunghil of rifraffe That the Senat of 200. were a tumultuouâ— faction of rakhells and cast awayes that the cheefest Magistrats of the Cittie yea euen the Syndiks were ringleaders of sactions and dissentions And wil English men forsake their worthy vertuous renowned Ancestors and follow this scumme of the world And as for England what kinde of followers they were that first embraced Protestancie hath bene in parte touched before Wherfore I will here add onely a word of the first Preachers therof in this Kingdome 3. Bilney whome Fox pag. 922. calleth the first framer of the Vniuersitie of Cambridg in the knowlegd of Christ and was burnt An. 1531. as he saith pag 920. This man I say was as him selfe testifieth in Fox pag. 915. conuerted by priuie inspiration of the spirit in reading Erasmus Testament and was so ignorant as being apprehended An. 1527. he writeth of him self in Fox p. 918. thus VVhither Christ haue bene a long time heard I know not for that I haue not heard all the Preachers of England And if I heard them Hovv ignorant Hovv often times he abiured Protestancie yet till it was within this yeare or two I could not sufficiently iudg of them Lo this fellow but a year be-before he was apprehended could not iudg of Preachers whither they taught Christ or not So vnconstant also he was in his religion as first he tooke his oath that he should not teach preache nor defend any of Luthers opinions but should impugn the same euery where Fox pag. 910. And being again apprehended and condemned for Prostancie abiured it subscribed to his abiuration went before the procession in Paules bare headed with a fagot on his shoulder and stood before the Preachers at Paules Crosse all the sermon time An. 1529. ex Fox pag. 919. And yet not withstanding Anno 1531. again fell to preach heresie though at his death he recanted all dyed a good Catholick Latimer as Syr Thomas More then Chanceller of England Hovv peruerted Hovv ignorant Hovv often times recanted testifieth and Tindal plainly insinuateth in Fox pag. 986. though Fox deny it 4. Latimer the Apostle as Fox and Bale terme him of England was peruerted by this ignorant and inconstant Bilney and before as him self saith in Fox pag. 919. VVas as obstinat a Papist as any in England VVhose learning yow may gather by his Maister and his inconstancie by his owne deedes For he twise recanted ProtestaÌ„cie once before Cardinall Wolsey as yow may see in Fox p. 1575. and an other time before diuers Bishops as yow may read in Fox p. 1577. which Fox there saith was no great matter nor maruel So little matter he maketh of his religion or his Apostles denying it No maruel or matter for the Apostles of Protestants to abiure their faith Tindal Hovv often times repenteth After this he was vnbishoped by King Henrie 8. and by him cast into the Tower where he lay all his time after and at his own death vsed gunpowder to shorten his life p. 1606. Of Tindal an other Apostle Fox telleth pag. 981. how he was a schol Maister but mentioneth not how he came to Protestancie And after this wearie as it seemeth of this new doctrin would haue bene as yow may see p. 982. Chaplin to Bishop Tunstal a Notorious Papist p. 987. He would haue the real presence accounted an indifferent thing And p. 985. he telleth that he was strangled before he was burnt which manifestly sheweth that he recanted at his death which also I haue read other where Thus yow may see what dubble and triple turncotes what periured and abiured persons were the Apostles and first preachers of Protestancie in England The Foundations and cheefe Pillers as Fox termeth them of their Church O what comparison can ther be betwene such and Saint Austin S.
Laurence Saint Paulin What madnes were it to leaue these to follow those CHAP. XIII That Luthers doctrine was neuer confessed by Catholicks to be sufficient to saluation 1. YOw heard before that the aduersaries of S. Austins doctrine as wel the Britons then as the Protestants now confessed that he brought the true way to saluation and that many great learned men haue followed him and come to heauē by the way which he taught which testimonie proceeding from aduersaries mouthes must needes seeme to be the cōfession of most euident manifest truth Here now it cometh in place to shew that no one Catholick euer acknowledged that Luthers doctrine was the way to saluation or that any haue commen to heauen by following him which I shew First That no Cath. allovved Luthers doctrin as Protest do S. Austins because not onely Pope Leo but also the generall Councell of Trent confirmed by the Pope which no Catholick thinketh can erre hath condemned and accursed his doctrin And his bookes are forbidden to be read vnder paine of excommunicatiō Secondly because euery Catholick beleeueth professeth that who keepeth not the Catholick faith wholly vnuiolated shall without all doute perish euerlastingly Thirdly because no Catholicks words can be produced wherin hope of saluation is afforded to Luther his followers But on the contrarie as many Catholicks as write or preach condemne his doctrin for flat heresie Luthers doctrin condemned by all Kind of Christians By Greciās By Anabaptists By Caluinists By Engl. Protestāts By hovv manie our Engl. Protest religion is condemned See Ihonson against Iacob and him self all his obstinat followers for hereticks out of Noes Arke out of Christs fould out of Gods Church out of al hope of saluation so long as they follow Luther 2. Nay not onely Catholicks alow not Luthers doctrine but euen all other Christians besides condemne it The Grecians as is sayd condemn Protestants for Hereticks The Anabaptists as Luther saith account them worse than Catholicks him self affirmeth his followers to be seuen times worse than Papists Caluin iudgeth Luthers opinion of the Eucharist lesse tollerable than the Papists Sutclif addeth that it is hereticall by inference of such conclusions as may be gathered therof The Brownists esteeme our Protestant religion a medle or mode religiō A thousand Ministers in their petition exhibited to his Maiestie 1603. affim that it containeth abuses enormities which they can shew not to be agreable to Gods word Others propose some hundred of doubts against it as yow may see in the booke of Quaeres and the late silenced Ministers in their solemne printed Challeng made to the Bish protestāts saie that if that be truth which the Bishops maintain against them that then that is false which they both maintain against Catholicks and that The silenced preachers prefer the Cath. faith befor the Protestant The foundation of Engl Protest faith condemned by Protestāts Confor at Hampton Court p. 6. their departure from the Pope can not be iustified but that he yea Christ Iesus and his hauenly truth in him haue had great wronge Finally his Maiestie with the tacit consent of the Bishops condemned all the Englishe Bibles the very foundation of our Protestants faith as ill translated and gaue order to translate the Bible a new CHAP. XIIII That Luther neuer confirmed his doctrine by miracles 1. SOme Protestants say that Luther needed no miracles for confirmation of his Doctrine because saith Feild lib. 3. of the Church c. 48. we teach nothing contrary to the confirmed receaued doctrine of the Church of God then in the world when these differences betwene vs and our aduersaries began This impudent saying of his may be ioyned to an other which he hath L. cit cap. 42. That ther is no materiall difference amongst the Protestants See Sleid. lib. 5. fol. 65. no not betwene Luther and Zuinglius in matter of the Sacrament nor betwene Illyricus and others about originall sinne nor betwene Osiander and others about Iustification as shal be iustified saith he against the prowdest Papist of them all But as for the strangnes of Luthers doctrine to all the Church of his time that hath appeared sufficiently here to fore and shall yet more hereafter Wherfore Protestants ascribe two kind of miracles to Luther the one inuisible which Luther him self challengeth to 4. in Isaiam c. VVhat miracles Luther chalenged Luthers allegation of his miracles disproued 35. where hauing tould that Catholicks obiect vnto him that he could not cure a lame horse but was altogether destitute of miracles replieth that by his preaching the spirituall blinde began to see the truth the deaf heard the Gospel The lame that sate in superstition and Idolatrie walk But great fondnes it is to alleadg such miracles for confirmation of his doctrine First because we demand visible miracles Secondly Because Luther saith he wrought those supernaturall effects but no man seeth them Thirdly Because euery Sectmaister can say so Fourthly Because the question is whether his doctrine be such as it can work these spirituall effects Therfore fond it were to prooue his doctrine to be such by these effects vnles the effects were seene or more manifest than the truth of his doctrine This is to prooue idem per idem or ignotum per ignotius For it is all one to say Luthers doctrine worketh those spirituall effects and to say that it is true One poore frier creeping out of a blind cloister began Protestancie See Brētius ansvvering the like miracle wrought by zuinglius in recognit cont Bullenger or at least it is as doubtfull Fox Acts p. 789. and others aleadg this for a notable miracle that one man and a pore Frier creeping out of a blind Cloister should be set vp against the Pope and almost the whole world and work that which all the learned men before him could neuer compasse Mark good Reader how he confesseth his religion to haue begun of one mā and of one Frier creeping out of a blinde Cloister against almost the whole world and not compassed before of all the learned men that were 2. But as I said before this is as great a miracle as to see stones roule from a hil such a one as that notable strumpet bragged of to Socrates saying that her doctrine and p rswasion was more potent than his because she with a few words could drawe cause she with a few wordes could draw his scollers to follow her But Socrates rightly answered that it was no maruel because he lead them vp the hil to vertue she drew them downe the hill to pleasure Pleasure of marrying hauing mony and liuing at commaund drew so many Friers and Nonnes after Luther Pleasure of eating flesh at all times neuer fasting neuer confessing neuer satisfying drew so many lay people after him Pleasure of liuing out of all spituall subiection and getting of Church goods and liuings drew so many Princes after him And great
they ought to worship God with externall sacrifice which Protestants account sacriledg In the verie word of God For Catholicks beleeue manie books to be diuine as Tobie Ecclesiasticus Machabees c. which Protestants reiect as fabulous They are also opposit in the exposition of Gods word almost in euerie chapter and verse They are opposit in Gods Sacraments the catholiks beleeuing seuē wherof the Protestant reiecteth fiue See l. 1. c. 21. Finally to omit manie more great oppositions they are opposit in the foundation it self For the foundation head and soul of Protestant religion as them selues account is iustification by onely faith which foundation Catholiks vtterly condemne How then can anie reason which iudgeth the Catholick religion to be good and to come from God think that a religion so opposit to it as the Protestant is can also be good and come from the same God What argreement can ther be betwene Christ and Beli all betwene light and darknes betwene faith and heresie truth and lies 5. Finally I wold haue them to consider that not onely infidelitie in vtterly reiecting Christ and his doctrin but also obstinat denial of anie one point of his sacred truth maketh a man an Heretik and subiect to damnation And as S. Iames speaketh of Gods Commandements so we maie saie of Beleef who offendeth in one point is guiltie of all If anie saith Christ Apoc. 22. shall diminish of the words of the book of this prophetie God will take his parte out of the booke of life S. Athenasius Vnles a man saith the Creed of S Athanasius keep the Catholik faith entire and inuiolate vvithout doubt he shall perish euerlastingly For as it litle helpeth a man to be sound in all other members if he be deadly wounded in one So it litle auaileth one to be sound in all other points of faith if he be heretically infected in one S. Austin And S. Austin also l. de heres pronounceth them to be Heretiks qui singulis aut non multo amplius dogmatibus oppugnant regulam veritatis who by one or not manie more opinions impugne the rule of truth To which doctrin also Protestants agree as you maie see in D. Sutlif against Exceptions p 55. and others And the reason is manifest because the definition of Heresie is pertinatious error in faith See S. Thomas 2. 2. q. 5. art 3. to which it is indifferent whither the error be but in one or in manie points of faith ' And can anie Christian think that Heresie cā be a waie to heauen that an Heretik whom Tertullian S. Ciprian and all the ancient Eathers account no Christian shall be coheir with Christ That haeresie Si Hareticus est Christianus non est Tert l. de praiscript Cipria l de vnit Eccles. which as opposit to faith a theological vertue is one of the greatest sinnes that is shall enter into heauen when no sin shall enter That he who deserueth to be excluded out of the militant Church shal be admitted into the triumphant who is condemned as S. Paul speaketh by his owne iudgment shall not be condemned by God finally who giueth God the lie in one or manie points of his sacred truth can be in Gods fauor and come to his kingdom No surely wherfor assuring our selues that as their is but one God and one faith so if the Cath. faith be Christs faith Protestancie is heresie if that be the waie to heaune this is to hel if that be the path to saluation this is to damnation let vs reīecting Protestancie embrace the Catholik faith Amen FINIS