they knew not the Apostolicall doctrine And D. Whitaker de Scriptura lib. 2. cap. 8. sect vlt Howsoeuer they were enuironed with most grosse darknesse yet they told some sparckes of truth and shewed them to others And what other thing I pray you is this but to confesse that such were but Protestants in part and in some sort Yea they name some whome they confesse to haue reprehended only certaine abuses amongst the Papists as Melancthon in his Answere to the Bauarian articles tom 3. fol. 369. and Illyricus in his Catalogue lib. 15. confesse of Hilten It remayneth yet for the accomplishing of this demonstration that we also shew by the Confessions of Protestants that the true Church of God can neuer want Pastors as they haue confessed theirs to haue wanted for the space of some ages That the true Church cannot be without Pastors CHAP. VIII 1. THAT the Church can neuer be without Pastors I proue first out of the Confessions of the Protestant faith For thus professe they to belieue in the Confession of Saxony cap. 12 The Sonne of God hath giuen ministers of the Ghospell vnto the Church to the end it do not quite perish Againe He would haue alwayes a company in mankind in which the Sonne himselfe appointed and conserued the Ministery of keeping and spredding his doctrine The Confession of Suitzers cap. 18 God hath alwayes vsed ministers for to setle and gather him a Church and also for to gouerne and preserue it and vseth the same now and further will vse them whiles the Church shall be on earth The French Confession art 25 VVe belieue the Church cannot consist if it haue not Pastors who haue the office of teaching The Confession of the low Countries art 30 VVe belieue that the true Church ought to be gouerned and ruled by that spirituall policy which God hath taught in his word so that there be Pastors and ministers in it And the Confession of Strasburg Seing the â—hurch is the Kingdome of God it hath diuers functions of ministers 2. Secondly I proue it because for the church to be without Pastors is to want some part of the essence and definition giuen by the Protestants themselues For Luther Proposition 15. to 1. fol. 385. thus defineth a Church It is a number of baptized persons and belieuers vnder one Pastor And tom 2. fol. 366. he sayth The publike Ministery of the word whereby the Mysteries of God are dispensed must be instituted by holy ordination as the thing which in the Church is the cheifest and principallest of all Kemnice in his Common places title of the Church pag. 146 The Church consisteth of Pastors and learners Gerlachius in his 22. Disput pag. 966 The Church is not a company meeting by chance or disordered but called by the voice of the cryers of the word for to heare the doctrine of the Ghospell Caluin 4. Institut cap. 2. § 7 The Ministery is the cheifest sinew and soule of the Church Beza of the Notes of the Church pag. 9 By the name of the Church properly taken it is certaine that not only Pastors but also stocks are vnderstood Iunius Cont. 5. lib. 1. cap. 15 God instituted orders in the Church for the essentiall outward constitution therof D. Whitaker Cont. 2. quest 5. cap. 6. pag. 508 The Church cannot subsist without Pastors of whome it is taught For doctrine doth make and constitute the Church and is her soule and life And cap. 18. pag. 546 The Church is no other number then that which holdeth the pure preaching of the word and right vse of the Sacraments And cap. 17. dag 541 Syncere preaching of the word and lawfull administration of the Sacraments do make the church in so much as whersoeuer they be there the Church is and where they be not the Church is not D. Feild in his 2. booke of the Church cap. 6 The Ministery of Pastors and teachers is absolutely and essentially necessary to the being of the Church And lib. 1. cap. 10 Bellarmine laboureth in vaine in prouing that there is and alwayes hath byn a visible Church and that not consisting of some few scattered Christians without order of Ministry or vse of Sacraments for all this we do most willingly yield vnto Yea the Philosophers by the light of reason perceiued that it is impossible they should be a Common wealth without Magistrates This same also is manifest by many other definitions which Protestants haue made of the Church and we haue rehearsed them before in which they place true preaching and administration as essentiall parts of the true Church which yet cannot be without Pastors 3. Besides this were against the definitions of the Church giuen by the holy Fathers For thus writeth S. Cyprian epist 79 The Church is the people vnited to the Priest and the flock cleauing to the Pastor And this he proueth out of those words of our Sauiour Math. 16 Thou art Peter and vpon this rock will I build my Church S. Hierome also in his dialogues against the Luciferians It is no Church which hath no Priest S. Ignatius in his epist ad Trallianos VVithout these Priests the elect Church is not no congregation without these no meeting of Saints And whereas Danaeus lib. 4. de Eccl. cap. 8. sayth that these Fathers define only a visible church that auaileth nothing because indeed there is no Church on earth which is not visible in profession of faith Againe Pastors shall be at least of the essence of the visible Church and consequently the Protestant Church which before Luther wanted Pastors was no visible Church Furthermore S. Cyprian proueth his definition out of those words of Christ Matt. 16. which as is certaine and Protestants confesse are spoken of the true Church in the sight of God And S. Ignatius sayth that there is no elect church no congregation of Saints without Priests which he must needs meane of the true Church And Saint Hierome simply sayth it is no Church which hath no Priests which he could no wayes say if the true Church in the sight of God could be without Priests And hereby also is refuted Sadeel in Repetit Sophism Turriani pag. 652. when he sayth The definition of S. Cyprian is not essentiall nor properly teacheth what the Church is but what a one it ought to be For S. Cyprian inferreth out of his definition that if one be not with the Bishop he is not in the Church And Saint Hierome pronounceth one Hilaries sect to haue perished with him because he left no Pastor behind him And for this cause the Fathers do still obiect vnto heretiks the want of succession of Pastors as an euident marke that they are not the Church as euen Protestants themselues confesse For thus writeth D. Whitaker Cont. 2. quest 5. cap. 6. pag. 509 The Fathers rebuked heretiks that they wanted succession of Bishops Sadeel of Vocation of Ministers pag. 546 S. Augustin oftentyms opposed this succession against the Manichees and
Donatists Zanchius of the Church pag. 138 I admit that succession of true Bishops is a marke of the Church and of this speake the Fathers The like confesse Caluin Respons ad Versipellem pag. 358. and 4. Institut cap. 2. § 3. Beza epist 1. Plessy de Eccles cap. 3. Fulke de Success pag. 36. D. Morton Apol. part 1. lib. 1. cap. 13. Iames Andrews cont Hosium pag. 89. and others Neither is it true which D. Whitaker and Sadeel say that the Fathers did not think that they conuinced the Heretiks not to be the Church because they wanted succesion of Pastors For S. Irenaeus sayth that hereby he confoundeth heretiks and that this is a most full demostration S. Augustine writeth that this argument of succession held him in the Church S. Athanasius calleth it a notable and admirable argument And Sadeel himselfe loc cit sayth that with this battering ramme S. Cyprian did especially vanquish the Nouatians And Peter Martyr in his Common places tit de Schismate writeth that S. Augustines argument taken from the succession of Pastors was very euident against the Donatists ProtestaÌ„ts confesse necessity of Pastors 4. Thirdly I proue that the Church cannot be without Pastors because eftsoones the ProtestaÌ„ts confesse it Luther vpon 10. chap. of Genesis tom 6. fol. 125 The Church cannot consist without continuall vse of the word And of the Notes of the Church tom 7. fol. 151 The Church cannot be without Pastors Melancthon vpon the. 3. cap. of Math. tom 1. fol. 258 God will alwayes haue some publike Ministery He will not suffer the publike ministery to be destroyed And in cap. 16. pag. 489 There is no Church where there is no true Ministery And ibideth in his sermon vpon the rock pag. 176 The Church is built vpon the Ministery And tom 1. in loc cap. de Eccles fol. 227 VVe must not seigne a Church without the Ministry And cap. de numero Sacramentorum fol. 334 The Ministry cannat be quite destroyed And in his dispute of Ecclesiast policy tom 1. Lutheri fol. 442 The Church cannot exist this ministry being extinguished Kemnice in his Common places tit of the Church cap. 4 There are promises extant of the perpetuall conseruation of the Ministry in the Church Gerlachius Disput 22. pag. 940 The publike Ministry is alwayes conserued Iames Andrews against Hosius pag. 330 No man denieth that the Church cannot be without Bishops Oecolampadius vpon the 62. cap. of Isaias pag. 30â— God raiseth vp at all tymes Apostles and preachers Bolanus in his Synâ—agme lib. 7. cap. 11 The function of ordinary Ministers after the Ecclesiasticall order is one setled is perpetuall and to endure to the end of the world Caluin 4. Institut cap. 2. § 4 For neither the light and heat of the Sunne nor meat and drinck are so necessary to cherish and sustaine the present life as the Pastorall function is for to conserue the church on earth And § 3 God hath setled foreuer the way of gouerning and holding his Church by Ministers And § 4 The church can neuer want Pastors and teachers Beza de Notis Eccles pag. 60 The church can neuer want either the seed of the word or sowing or sowers Vorstius in Antibellarm pag. 197 The Ghospellers acknowledge the 3. other orders to be perpetuall in the Church to wit Pastors Priests and Deacons D. Whitaker cont 2. quest 3 cap. 2. pag. 469 I answere that there were alwayes Pastors and sheepe and that there shall be euer Pastors to the end of the world And quest 5. cap. 6. pag. 508 I confesse the succession of Pastors to be necessary Againe I answere that the Church cannot stand without Pastors D. Fulke de Succes pag. 22 I graunt that the succession of Pastors is necessary in the church And pag. 95 The true doctrine of Christ and the Apostles neuer wanted cryers D. White in defence of his way cap. 35. pag. 381 The Church shall neuer want Pastors And his Maiesty in his Monitory epistle pag. 61 Neither can hell stand without some order and distinction The Diuels are deuided into Legions and haue their Princes how then can any compaâ—â—on earth stand which is confused and disordered without all difference of orders or dignity You see how confused a thing Protestants account the Church to be without Pastors and that they speake far otherwise of the Church when they consider the true nature thereof then when they looke vpon the condition of their owne Church in former tymes before Luther Neither do they only sometymes confesse that the Church cannot be without Pastors but also acknowledge that Scripture â—oâ—h teach so For thuâ— Melancthon in his foresayd dispute fol. 483 Scripture requireth Pastors VVhere the Church is there must needs be lawfull ordination of Ministers which ordination is one of the proper giftes of the Church according to that of the 4. chap. to the Ephesians He hath giuen Pastors c. Kemnice in the 2. part of his examen tit de Sacramento ordinis pag. 192 The Sonne of God himselfe will conserue in the Church with perpetuall calling the Ministry of those who teach the Ghospell So sayth Paul Ephes 4. Caluin 4 Institut cap. 3. § 2 In these words Ephes 4 he sheweth the Ministry to be the cheife sinew wherewith the faythfull hung togeather in one body and insinuateth also that the Church cannot otherwise be safe vnlesse it be propped with these helpes in which God would place her safety The like he hath in cap. 4. Ephes and 1. Cor. cap. 6. and 12. and 1. Tim. cap. 3. D Whitaker Cont. 2. quest 5. cap. 19. pag. 549 This place of Esay cap. 59 My spirit c. sheweth that the true preaching of the word shall be perpetuall in the Church D. Whitgift in his Answere to the Admonition pag. 17 The place of Mathew 9. sheweth that Ministers are necessary in the Church D. Fulk ad Cauillat Stapl You do that which is done already whiles you proue out of the Apostles writings that the continuance of the Pastors and Doctors is of no lesse certainty then the continuance of fayth and doctrine And de Succes pag. 180 The Scriptures promise perpetuall succession of Pastors and Doctors Preaching necessary to fayth 5. Fourthly I proue this same because Protestants sometymes do teach that preaching which cannot be done without Pastors is necessary to ingraft fayth in men For as before we rehearsed they condemne the Anabaptists and Suenckfeldians in that they teach that men can come to fayth without preaching And Luther tom 1. fol. 54. writeth that the administration of the word by a Priest is needfull for faith And Cont. Caterin tom 2. fol. 140. sayth that by the vocall word the Church is conceiued formed nourished begotten and conserued And de instituendis Ministris fol. 372 Seing the church is brought forth nourished and conserued by the word of God it is manifest that she cannot be without the word or if it be without
participation of Sacraments communication of publike prayer and such like other Ecclesiasticall exercises to wit when one thought he agree with the rest of the Church of Christ in the principall heades of Christian fayth yet I know not for what light causes withdraweth himselfe from the rest of the Church and communicateth not with her in the sacraments Such sayth he are properly called schismatikes M. Perkins in cap. 5. Galat. vers 21. Heresy is in doctrin Schisme in manners order and gouernement D. Fulke de Success pag. 165 There may be schisme in the Church where the same doctrine is held on both partyes the one wanteth lawfull succession D. Field lib. 1. of the Church cap. 7 Some professe the whole sauing fayth but not in vnity as schismatiks Dancus in August de haeres cap. 3. He is a schismatike who retayning the same doctrine of fayth and that entire yet without probable and better reason followeth not the decent rites of the Church The same he hath Apol. pro Heluet. Eccles pag. 1485. Bullinger tom 1. Decad. 5. serm 2. Vorstius in Antibellarm pag. 190. D. Whitaker cont 2. quest 5. cap. 10. D. Rainolds Praelect 1. col 2. Heshusius in 1. Cor. 1. and others 5. Now that proper Schismatikes to wit such as willfully separate themselues from the Communion of the Church be not members or parts of the Church is cleare by the testimony of the Fathers That Schismatikes are out of the Church the confessions of Protestants and manifest reason S. Augustin lib. de fide symbolo cap. 10. sayth Neither doth an heretike belong to the Catholike Church nor a schismatike Tract 3. in 1. Ioan. All heretikes all schismatikes are gone out of the Church Lib. 3. de Baptism cap. 19. All heretikes and schismatikes are false Christians And lib 2. cont Crescon cap. 29 I thinke not that any so doteth to belieue him to belong to the vnity of the Church who hath not charity The like he hath in many places S. Ambrose lib. 7. in Luc. cap. 11. Vnderstand that all heretikes and schismatikes are separated from the kingdome of God and from the Church S. Optatus lib. 2. The Church cannot be with any heretikes or schismatikes S. Fulgentius de fide ad Petrum cap. 38 Belieue most stedfastly and doubt nothing that not only all Pagans but also all Iewes Heretiks schismatiks which end this life out of the church are to go into euerlasting fire The same teach S. Hierome S. Chrysostome loc cit S. Ignatius Epist ad Smyrnens S. Iren. lib. 4. cap. 62. S. Cyprian lib. de vnit epist 42.51.55 S. Prosper de vocat Gentium cap. 4. and the rest The protestants confessions of this matter we related heeretofore amongst whome say Lib. 1. c. â— num â— that this is an vndoubted truth Reason also conuinceth the same for as Caluin confesseth 4. Institut loc cit The coÌ„munion of the Church is held with two bandes to wit consent of doctrine and fraternall charity But Schismatikes breake the band of fraternall charity therefore they are not within the Church Againe Danaeus lib. 3. de Eccl. c. 5. sayth This is the marke that thou art of the visible Church that outwardly thou professe the fayth communicate with the rest of the Church in the same SacrameÌ„ts but schismatikes doe not communicate in Sacramentes with the rest of the Church And D. Feild lib. 2. of the Church cap. 2. sayth Communion in Sacramentes vnder lawful Pastours is an essential note of the true Catholike Church but Shismatiks want this communion And Casaubon epist ad Card. Peron pag. 9. The true Churches of Christ are vnited in the vnity of fayth and doctrine and coniunction of minds and in true charity and offices of charity especially of mutuall prayer But Schismatikes are not vnited in charity and offices of mutuall prayer Finally only Catholikes are members of the Catholike Church as is euident and (a) VVhi. conc 2. q. 5. cap. 3. Protestants confesse But Schismatikes are not Catholiks as the very name doth declare the Fathers doc teach and (b) Gesner loc 24. Field l. de Eccles c. 7. Protestants acknowledge 6. By this it appeareth that the foresayd Maior which is the foundation of Protestants in this matter is not only false but also so manifestly false as out of this question it is commonly denyed of Protestants themselues Besides it is not only false but also so improbable that neither it is proued of Protestants nor can be any other wayes then by proofe of fooles or willfull men that is by their owne saying For D. Whitaker as we haue seene proueth it no other wayes then by saying it is out of controuersy D. Fulke that it is manifest But Luther more boastingly sayth l. de Missa priu tom 7. f. 247. This is our solid foundation and most stedfast rocke VVhersoeuer true doctrine of Christ or the Ghospell is preached there is necessarily the true holy Church of God And who doubteth of this sayth he may in like manner doubt whether the Ghospel be the word of God A notable proofe surely and fit for Pythagoras schoole and a sound foundation on which to fayned a Church should rely and a fit rock for them to build vpon who haue left the rocke vpon which Christ built his Church Wherefore that I may imitate S. Augustine in the like matter Lib. 1. cont Gaudent cap. 33. I aske whether God or man hath told them that wheresoeuer true doctrine is there is the true Church If God let them read it out of the Scripture where indeed we read that where the true Church is there true doctrine is but contrarywise that where true doctrine is there the true Church is there we neuer read If men haue told you this Behold a fiction of man behold what you belieue behold what ye serue behold for what ye rebell ye run mad ye burne Againe what kind of men were they surely no other then your selues And what is your authority I say not with vs but euen with your selues Is as one of your part sayd the iudgement of Lutherans or Sacramentaryes the square of truth Moreouer Pareus l 3. ce â—â—stifie cap. 13. seeing that three things are essential or substantial to the true church to wit true doctrine lawfull Pastours and people following their Pastours nor any thing can be vnles all the essentiall parts be it is sophistry and madnesse to inferre that that company is the true Church wherin one only of these parts is to be found If they say that by the true Church they meane not her which is true in nature or essence of the Church but only her which is true in doctrine of whose essence is only truth of doctrin First they deceaue the Reader For we speak only of the Church true in essence not of that which is only true in doctrinâ— as a schismaticall Church may be Besides if they meane such
they certainly assure themselues that God loueth them M. Perkins in his exposition of the Creed col 780 No man can belieue himselfe to be a member of the Church What fayth is according to Protestants vnlesse he firmely and certainly persuaded that he is predestinated to eternall life Besides Caluin in his litle Catechisme cap. de fide defineth iustifying fayth to be a certaine and stedfast knowledge of our heauenly Fathers goodwill towards vs. The like definition he hath 3. Pareus l. 1. de Iustit cap. 11 Instit cap 2. § 2 Luther in cap. 4. Ioelis tom 4. and generally all Lutherans and Sacramentaries except that where some define it to be a knowledge others say it is an assurance or confidence of Gods fauour Hence it is manifest that they account none a iust or faythfull man vnlesse he haue a speciall fayth of his iustification and Gods fauour towards him 2. Secondly I proue the same out of diuers commendations of Protestants touching the necessity and excellency of this article For Luther tom 1. in disp fol. 410. sayth In vaine he belieueth other articles who denieth that we are iustified by only fayth And tom 2. lib. cont Missam fol. 390. he sayth The Summe that this article is the summe of his doctrine and Ghospell And lib. de votis fol. 278. that this is the definition of a Christian who belieueth to be iustified by the only works of Christ alone The Definition without his owne Tom 3. in Psalm Grad fol. 573 That the only knowledge of this article conserueth the Church And fol. 576. that it is the summe of Christian doctrine The Sun the sunne which lightneth the Church which falling the Church falleth Tom. 4. in cap. 53. Isaiae fol. 200. he writeth that it is as it were the foundation on which the Gospell relyeth and which alone distinguisheth his religion from all others Fol. 201. that it is like the liuely fountaine whence all treasures of diuine wisedome do flow The fouÌ„dation and the foundation of all the Church and Christianity And Prefat in Ionam that it is the cheife of Christian doctrine and the summe of all the scripture Tom. 5. Prefat in Galat. fol. 269. he affirmeth that it is the only rock of the Church And 273 The rock VVho holdeth not this article are sayth he either Iewes or Turks or Papists or Heretiques And fol. 274. that in this doctrine alone the Church is made and consisteth And fol. 333. he plainly confesseth that it is his only defence Their defence without which as he speaketh both we and heretiks togeather with vs had long since perished Tom. 6. in cap. 21. Genes fol. 265. he termeth it the cheifest article of fayth And tom 7. epist ad Liuones fol. 499. auoucheth that it is the only way to heauen and the summe of Christian life The only way And finally in the first article concluded at Smalcald In this article are and consist all which in our life we teach witnesse and do against the Pope the Diuell and all the world This and much more writeth Luther in commendation of the necessity and excellency of the article touching iustification by only fayth And of the contrary beliefe concerning iustification by works tom 5. in cap. 3. Galat. fol. 257. he sayth It is the sinck of all euills And in cap. 4. fol. 402 That it taketh away the truth of the Ghospell faith Christ himselfe 3. With Luther herein agree the Lutherans For the Confession of Auspurg cap. de discrimine ciborum sayth that this article is the proper doctrine of the ghospell And the Apology therof cap. de iustificat that it is the principall place of Christian doctrine And cap. de poenit the cheifest place and principallest article about which they fight with their aduersaries and the knowledge wherof they account most necessary to all The Confâ—ssion of Saxony that this article being extinguished there is no difference betwixt the Church and other men The Confession of Bohemia The suÌ„me of all Christianity and piety that this article is held of them for the cheifest of all as which is the summe of all Christianity and piety The vniuersity of Wittemberg tom 2. Lutheri fol. 248 It is the cheifest article of the ghospell The Ministers of the Prince Electour in Colloq Aldeburg pag. 1. say that this article is as it were the summe and last end to which all the other articles do look vnto And those of the D. of Saxony pag. 132. affirme that as long as this doctrine standeth Luther standeth yea Paul yea God This doctrine falling Luther falleth This falling God falleth Paul falleth God falleth and all men are necessarily damned Those of Magdeburg in Sleidan lib. 21. call this article the stay of saluation Melancthon tom 2. Lutheri fol. 506. termeth it the cheifest article Kemnice part 1. Examen tit de Iustificat pag. 231 The cheifest place And in locis part 1. tit de Iustificat pag. 216. writeth that it is like the castle and principall bulwarck of all Christian doctrine and religion Lobechius disput 22. The Bulwarck pag. 515. addeth that it is one of the cheifest points of our sayth because the prore and poupe of Christianity is contayned therein and on it hangeth the hinges of our saluation Scnusselburg tom 8. Catal. haeret affirmeth it to be the cheifest article wherein consisteth our saluation and which is the head of our religion Finally to omit other Lutherans Brentius in Apolog. Wittemberg part 3. pag. 703. sayth The essentiall differeÌ„ce that the essentiall difference betwixt a Protestant and a Papist is that of the Protestant religion these are the first principles The scriptur Christ the Sonne of God sayth or assurance of Gods fauour towards vs for Christs sake 4. Neither do Sacramentaries dissent herein from the Lutherans For the Confession of Basse auoucheth it to be the first and cheifest point in Euangelicall doctrine The French Confess art 18. calleth it the foundation Zuinglius in Isagoge fol. 268. sayth it is the summe of the Ghospell Bucer Respons ad Abrincens pag. 613. And Gualter Prefat in Ioan. write that about this article is almost all the whole substance of dispute with them and Papists Bullinger in Compend lib. 5. cap. 1. termeth it the cheifest point of holy Euangelicall and Apostolicall doctrine And lib. 8. cap. 8 The highest and cheifest head of Christian doctrine and of fayth Peter Martyr in locis tit de Iustif col 939. sayth it is the head fountaine and stay of all piety Tom. 2. epist ad Peregrin col 136 The summe of Summeâ— It is the summe of summes and cheifest head Caluin 4. Institut cap. 11. § 1. that it is the cheifest proppe of religion lib. 11. § 17 The summe of all piety And Respons and Sadolet pag. 125. that the knowledge thereof being gone Christi glory is extinct religion abolished and hope of
he addeth In our tyme God raiseth Apostles or at least Euangelists For there was need of such to reduce the Church from the reuolt of Antichrist The FreÌ„ch Confession art 31 In our dayes the state of the Curch being interrupted State of the church interrupted God raised vp some extraordinarily which might restore the decayed ruines of the Church Or as it is in the French copy In our dayes when the state of the Church was interrupted God raised vp some after an extraordinary manner that they might set vp the church a new Church to be set vp a new which was in ruine and desolation But surely that church which was in ruine and desolation so as it needed to be set vp a new was substantially fallen Danaeus in lib. Augustini de haeresibus cap. 95. About the yeare after Christs passion 574 This slaughter plague and tyranny of the whole Church began Slaughter of the whole Church which afterward vtterly destroyed the Kingdome of Christ Kingdom of Christ vtterly destroyed And lib. 3. de Eccles cap. 8 The Church was in banishment 350. yeares Aretius in locis part 3. fol. 25. hauing sayd that Luther was immediatly sent of God addeth God then vseth immediat vocation when there is no Church founded or hauing byn founded is so degenerated No church or only shadow therof that the only shadow of her remayneth Chassan in locis lib. 2. de Eccles pag. 151 It is false that the Church shall neuer be broken of Sadcel lib. de vocat oftentyms sayth that the Church was corrupted decayed ouerthrowne and her foundation shaken and ouerturned And p. 555 that to restore her we must do as men vse to do in renewing that building which is quite fallen And in Refutat Thes Posnan cap. 8 VVhen Popish errours had possessed almost the whole world nor there appeared openly true fruits of the Church nay nor true leaues we say the Church was in one or two The Church was in one or two Boysseul in Confurat Spondaeâ— pag. 742 It is true that all the Church was corrupted all adulteresse all Idolatresse Soninus in Methodo Theol. pag. 212 about the tyme of Gregory the great the Church degenerated more and more vntill at last it lost all purity and plainly fell to dotage yea to madnes and in the VVest ended in Popery and in the East in Mahometisme D. Whitaker Controuers 2. quest 5. cap. 6. pag. 512 As men do in a building fallen that who will renew it buildeth not in the old fouÌ„dation because it is loosed and not sound but layeth some new fouÌ„dation so it was done in the renewing of the Church by Luther Behold the old foundation of the Church put away and a new layd A new foundatioÌ„ of the Church layd And pag. 510. he sayth that before Luther the state of the Church was fallen and quite ouerthrowne and the church decayed ouerturned And quaest 5. cit pag. 528 Luther tooke vpon him to restore religion corrupted And Controuers 4. quest 5. cap. 12. pag 683 So at last the Curch was oppressed extinguished D. Fulke in his answere to a false Catholike pag. 35. The true Church sailed immediatly after the Apostles tyme. D. Morton Apol. part 1. lib. 2. cap. 25. Protestant ministers were raised to set vp againe the Church being pitifully fallen Nothing in the Church but pitiful ruines The Apoâ—â—gy of the English Church part 4. cap. 9. diuis 3 For these men new after they haue left nothing remayning in the church of God that hath any liknesse of his church yet will c. Ibidem cap. 14. diuis 1. 2 Long agoe hath the Bishop of Rome willed to haue the whole church depend vpon himselfe alone wherefore it is no meruaile though it be cleaâ—â— fallen downe long agoe And part 6. cap. 17. diuis 1. 2. VVhen we likewise saw that all things were quite trodden vnder foot by these men The only name of the Apostolike Church rooted out from the grouÌ„d and that nothing remayned in the temple of God but pitifull spoiles and decayes we reckoned it c. M. Fox loc cit The Church being degenerated from the Apostolike institution aboue all measure reseruing only the name of the Apostolike Church but farre from the truth thereof in very deed did fal into al kind of extreme tyranny c. And M. Cartwright in D. Whitgifts defens pag. 217 VVhen Antichrist had rooted out the Church euen from the ground Lastly Orhinus one of the foure false Apostles of England hath these words Considering how Christ by his wisedome power Coccius to 1. pag. 983. Quite ouerthrowne goodnes had sounded builded setled his Church with his bloud washed it with his holy spirit enriched it and at last seing it quite ouerthrowne I could not but meruaile 8. To these their plaine Confessions of the entire destruction of their Church we may add that commonly they say ProtestaÌ„ts say that Elias thought the church was perished that Elias the Prophet did think that the Church had fayled in his tyme and that besides himselfe there was no faythfull man or member of the Church Luther lib. de Missa tom 7. fol. 237 Elias thought the whole church of God to haue byn extinct that himselfe was left alone and the only Christian Beurlin in Refurat Soti cap 53 Elias complaineth before God that besides himselfe there was neuer a Godly man remayning Lobechius disput Theol. 10 Elias thought the Church had holy perished Zuinglius lib. de vera falsa relig cap. de Euchar Elias thought that he was alone Peter Martyr in Rom. 11 Elias thought that piety was perished and that all Saincts were cut of in Israel Caluin in Antid art 18. Paris Elias thought himselfe alone to remaine of the Church And in Rom. cap. 11. v. 2 He thought that in his nation religion and worship of God had perished He condemned the whole nation besides himselfe of impiety He imagined that he had byn left alone Keckerman lib. 3. System Theol. pag. 389 Elias belieued that he alone remayned of the people of Israel who could be sayd to be actually a member of the true Church Lubbert lib. 6. cap. 3. Elias thought that besides himselfe there remayned none who was truly turned to God Riuet in Epitome Controuers tract 1. sect 37 Elias thought that he had remayned alone Vorstius in Antibellarm pag. 134 Elias thought that of the true worshippers of God he alone remayned Boysseul in Confutat Spondaei pag. 247 Elias thought that he was the whole Church of God Nay Polanus part 3. Thes de Eccles sayth plainly in his owne person that the church failed in Elias his tyme. The Apology of the English Church part 4. cap. 12. diuis 1. 2. sayth VVher was that Church then when Ely the Prophet so lamentably and bitterly made his mone that only himselfe was left of all the whole world who did duely and truly
608 findeth fault with Cardinall Bellarmine when he sayth that there is alwayes a visible Church by the name of the Church he vnderstandeth not one or two but a multitude Neither also do they by the name of the Church when then say it cannot perish vnderstand any true particuler Church consisting of a Pastour and flock as is euident both because they say the Church may be reduced to one or two as also because as shall hereafter appeare they thinke that all Pastors may perish Cap. 7. and lastly because D. Whitaker loc cit reprehendeth Bellarmine for that by the name of the Church which cannot faile he vnderstandeth a multitude gathered together in which are Prelates and subiects They are therefore of opinion that both the Catholike Church spred through out the world and euery particuler church consisting of Prelates and subiects may faile and perish and when they say the Church cannot faile by the name of the Church they vnderstand fayth and meane that there shall alwayes be fayth in some one or other as clearly appeareth by their former words and also by these of D. Whitaker loc cit pag. 469 What Protestāts meane by the church whē they say it cannot perish Hence he gathereth not as our aduersaries do that the visible Church shall neuer saile but that sayth shall neuer saile in the whole but that to the end of the world Christian religion shal remayne in some This sayth he is the very thing which we say maintaine Ye see plainly that when they say the church cannot faile they only meane that fayth cannotvtterly faile but that it shall be alwayes in some Wherein there is no contradiction to that which otherwise they teach that the Church can faile because fayth and the Church are different things neither doth fayth in whome soeuer and in how few soeuer make the Church Wherefore if they be mad men and no Christians who say that the Catholike Church may faile or that the Church is not to dure for euer as D. Whitaker himselfe sayth cap. 1. 2. cit certainly these Protestants are such For whiles they say that the Church may be brought to one or two and that all Pastors may perish they manifestly say indeed and effect that both the Catholike and all kind of true Churches may faile Moreouer I proue that they meane that the true Church was perished because they think that she is made by inward fayth but this they affirme to haue perished as euen now appeared Besides the very name of the Church properly signifieth the true Church and only improperly that which is not the true Church And therefore when it is simply and absolutely put it ought to be taken for the true Church which thing also themselues do teach For thus writeth Sadeel in Refutat Thes Posnan cap. 4. pag. 827 VVhen the Church is simply put or when it is sayd the Church of Christ it properly signifieth only the elect Hereupon also Kemnice in loc tit de Eccles cap. 3. defineth the Church to be the Catholike company But the Catholike company is the true Church as is euident by the Creed where we professe to belieue the Catholike Church and is confessed by D. Whitaker Contr. 2. quest 1. cap. 2. 5. by D. Morton Apol. part 1. l. 1. cap. 13. by Lubbert lib. 1. de Eccl. cap. 4. by the French Catechisme Domin 15. and others And therefore most rightly saith S. Augustin that it is a wicked impudent detestable De vni◠Bapt. c. 14. Conc. 2. in Psal 101. and abominable speach to say the Church hath perished which yet would not be vnlesse by the name of the Church were vnderstood the true Church For what offence were it to say that the false Church had perished Furthermore when heretikes as the Donatists Calu. cont Seruet pa. 657. Whitak Cont. 2. q. 3. c. 2. 3. Seruetus and the like do say that the Church was perished or banished the Protestants themselues vnderstand thē of the true Church why then ought not Protestants to be vnderstood in the same manner when they vse the same words Againe because sometymes they say that the Kingdome of Christ the temple of God hath perished Cap. 1. n. 7. But what can be the Kingdome of Christ and temple of God but the true Church for the false is rather the Kingdome and temple of Satan Whereupon D. Whitaker Controuers 2. quest 3. cap. 1. pag. 466. sayth The scriptures most plainly teach that there will be no end of the Kingdome of Christ And ad Demonstrat 17. Sanderi VVhat other thing is the temple of God but the Church of Christ which is built with liuely stones And M. Powell lib. 1. de Antichristo cap. 3 The Church is defined 1. Tim. 3. to be the temple of God Hereto we may add that Ochim sayth that that Church which Christ founded washed with his bloud enriched with his holy spirit which vndoubtedly is the true Church was vtterly destroyed Num. 8. Finally because they say that Elias thought that there was not remayning one pious man besides himselfe that he was the only Christian the only true worshipper of God which was left aliue and actuall member of the true Church Seing therfore they will make Elias to thinke so of the true church of the same also ought themselues to be vnderstood who vse to draw arguments out of Elias his words especially when as they say that it sufficeth if there be one or two faythfull men in the most forlorne tymes of the Church which they must needs meane of the true Church which they will haue to consist only of the faythfull seruants of God That they meane of the vniuersall Church 4. Their third shift may be that when they speake of the destruction of the Church they meane not of the vniuersall or whole Church but of some particuler or part of the Church But this is easily refuted First because as we haue rehearsed they say there was a slaughter of the whole Church that all the Church was corrupted all became idolatrous that scarce the name of Christianity was left that none belieued that not one iot of the ghospell had byn knowne without Luther that the whole knowledge of Christ all pure worship all true religion was abolished Secōdly because vnder the name of Elias they plainly say that the whole Church was extinct the whole Church failed he alone was a faythfull man Num. 8. and actuall member of the true Church Wherefore either they thinke it not blasphemy to say the whole Church hath perished or this horrible blasphemy which calleth in question all religion they most impiously attribute to that holy Prophet Thirdly because they say that their Church was brought to one or two and that it is inough to the Church if there be one or two faythfull persons But what man well in his wittes will say that one or two are inough to make the
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
Chapter of Isaias tom 4. fol. 220. thus writeth There is no religion in the world which receiueth this opinion of iustification by only fayth and we our selues in priuate do scant belieue it though we publikely defend it By which words he sheweth that neither Hussytes nor Waldenses nor any Christians besides Protestants and scarce they also do belieue the principall and most fundamentall article of Protestancy howsoeuer openly they professe it That the Church cannot be so inuisible as Protestant confesse theirs to haue byn before Luthers tyme. CHAP. VI. 1. BY the name of the Church we vnderstand not as I sayd before only the men but men sociated or the society of men in the fayth worship of God Wherfore that a church be sayd visible not only the men but their worship of God must be visible Neither by this word visible do I vnderstand here that only which can be seene but whatsoeuer is sensible according both to the vulgar phrase of speach wherewith we say See how it soundeth as S. Augustine noteth and also after the phrase of scripture Lib. 10. Confess c. 35. wherein as the same holy Doctour obserueth All sensible things are called visible And Protestants as is before shewed do confesse that before Luthers rising their Church was simply inuisible Lib. 1. de mor. Manich c. 20. and vnseene of any either of those within or without her And necessarily they must say so because they can name none at all who before Luther arose did see a company of men who professed to belieue iustification by only fayth and the rest of the fundamentall principles of Protestancy yea they affirmed that it was so inuisible Ca. 4. n. 11. as it implyed contradiction to haue byn seene of any That the Church cannot be inuisible 2. Now that the Church Militant or liuing on earth cannot be so inuisible I proue first because it is against an article of fayth of diuers Protestants And if perhaps any hereupon imagine that either Protestants neuer graunted the contrary or that if they did graunt it their testimonies against themselues are not to be accepted let him read what hereafter I write touching that matter in the last chapter of this booke Wherefore in the Confession of Saxony cap. 15. they professe in this sort God will haue the Ministery of the ghospell to be publike he will not haue the voice of the ghospell to be shut vp only in corners but will haue it beard of all mankind Therefore he will haue publike and seemely meetings and in them he will haue the voice of the ghospell to sound He will also haue these same meetings to be witnesses of the Confession and separation of the Church from the sects and opinions of other Nations God will haue his Church to be seene and heard in the world and will haue her deuided by many publik marks from other people And the same they repeat in the Consent of Polony cap. de Coena And the same Confession of Saxony cap. of the Church VVe speake not of the Church as of a Platonicall idaea but we shew a Church which may be seene and heard The eternall Father will haue his Sonne to be heard in all mankind VVherefore we say that the Church is in this life a visible company c. SecoÌ„dly it is against their owne definitions of a militant Church ProtestaÌ„ts definitioÌ„s of the Church For the foresayd Confession of Saxony defineth the Church in this life to be a visible company The Magdeburgians in their 1. Century lib. 1. c. 4. col 170. do thus write The Church may be thus defined The Church in this life is a company of those The câ—urch in this life who imbrace the sincere doctrine of the Ghospell and rightly vse the Sacraments And the very same definition giueth Melancthon tom 4. in cap. 3.1 ad Tim. pag. 398. Hutterus in his Analysis of the confession of Auspurg pag. 444. saith This Church which is sayd to be and to be belieued The Church which we belieue is not a Platonicall idea but the visible company of those that are called Zanchius also in his treatise of the Church cap. 2 The militant Church is the company of the elect and truly saythfull Church militant professing the same sayth partaking the same Sacraments c. Hereof properly speake the scriptures when they call the Church the spouse of Christ the body of Christ redeemed with the bloud of Christ sounded vpon a rock Gerlachius tom 2. Disput 22 Defining the Church as it is on earth we say that it is a congregation of men Church on earth who called by the voice of the Ghospell heare the word of God and vse the Sacraments instituted of Christ. 3. Thirdly it is against the properties and markes of the true Church assigned by the Protestants themselues to be altogeather inuisible For thus their Confession of Auspurg cap. 7 The Church of Christ properly so called The proper Church hath her marks to wit pure doctrine c. The Confession of Saxony cap. 12 The true church is discerned from other nations by the voice of true doctrine and lawfull vse of Sacraments The true Church The French Confession art 27 VVe belieue that the true church ought to be discerned with great care VVherefore we affirme out of the word of God that the Church is the company of the faythfull who agree in following the word of God and imbracing true religion wherein also they daily profit growing and confirming themselues mutually in the feare of God The Confession of the Low Countries art 29 By these markes the true Church shall be discerned from the false if in her the pure preaching of the Ghospell be of force by these markes it is certaine that the true Church may be distinguished The Confession of Scotland art 18 It is necessary that the true Church be discerned from the false by euident marckes least being deceiued we imbrace the false for the true to our eternall damnation Againe VVe belieue the markes of the true Church to be true preaching of the word c. Melancthon in his answere to the Bauarian articles tom 3. fol. 362 It is euident that the true Church is a visible company And vpon the 16. to the Romans tom 1. pag. 486 She is the true Church who teacheth the Ghospell aright and rightly administreth the Sacraments Danaeus in his booke of Antichrist cap. 17 The proper definition of the Church This is the proper definition of the Church that the true Church is the company of the faythfull who serue God purely and keep the notes of adoption instituted by him such as are the heauenly word the Sacraments and discipline By these 3. marks the false Church is distinguished from the true Lubbert in his 4. booke of the Church cap. 2 VVe say that the Church doth shew her selfe to be the true Church by the sincere preaching of the word of
one vnknown thing is here proued by another more vnknown a false thing by another not only false but also impossible For more vnknowne it is more incredible more impossible that the Protestant church should be the people of God or that Babylon out of which Gods people is bidden to goe Popery then that Protestants haue byn heretofore amongst Papists For this although it be both false and incredible yet it is not impossible as the other is How then can they proue vnto vs that they were heretofore in Popery by affirming that they are that people of God and Popery that Babylon sith this is to vs farre more incredible then the other Let Babylyn sometyme in Scripture mystically signify the citty of Rome let it also signify the number of the wicked both faythfull and Infidels but in Scripture it neuer signifieth a certaine religion and least of all Popery Besides his Maiesty in his Epistle to Cardinall Peron hath those words VVhat that Babylon is out of which Gods people is commanded to go the King enquireth not in this place nor pronounceth any thing of that matter And if his Maiesty will not pronounce what that Babylon is why should Ministers do it Secondly it is a Sophisme because there are many things in the consequent which are not at all in the antecedent although it be vnderstood as Protestants would And therefore herein they not only proue an vnknowne thing by another more vnknowne but some things they proue only by themselues that is they affirme them and proue them not at all For let the Protetestants be the people of God and let Popery be that Babylon which they can neuer proue neuerthelesse that the Protestant Church had byn in Popery so long tyme to wit so many ages and in such manner to wit so secret as she was altogeather inuisible either to her own or to others can no way be gathered out of the foresayd words though they were expounded according to the Protestants mind 4. Their second argument they ground vpon that 2. Thessal 2. that Antichrist shall sit in the temple of God which they expound as that the Pope should sit in the true that is according to them the Protestant Church and consequently that heretofor the Pope ruled ouer Protestants To which I answer that this argument is a Sophisme like to the former First because it proueth an vnknown thing by another more vnknowne and one vntruth by another both vntrue and impossible For it is more incredible to vs that Protestants are the temple of God or the Pope Antichrist then that they were heretofore amongst Papists Secondly if hence they Inferre that their Church was so long in Popery and in such manner as we haue recited out of their words they will inferre that in the consequent whereof there is no signe in the Antecedent although it were expounded to their desire Thirdly I say that there can be no certainty gathered out of this place because it is obscure as appeareth both by it selfe and by the different expositions thereof Lib. 20. de Ciuit. c. 29. and by the iudgement of S. Augustine who writeth thus In what temple of God Antichrist is to sit as God it is vncertaine whether in that ruine of the temple which Salomon built or in the Church Againe I truly professe my selfe not to know what he sayd yet I will relate the suspicions of men which I haue heard or read of this matter And againe One in this sort another in that ghesseth at the obscure words of the Apostle Yea D. Andrews intimateth Respon ad Apol. Bellar. c. 5. that it cannot be certainly gathered hence that the Pope is Antichrist when he sayth It is probably gathered out of the 2. chap. 2. Thessal That the Bishop of Rome is Antichrist But we regard not whence they probably gather what they please but only whence they can certainly vndoubtedly proue what they say Fourthly I say that whatsoeuer is the temple of God wherein Antichrist shall sit this place it selfe sheweth that the Pope is not Antichrist because he sitteth not in the Church of God as God but as Bishop and as Gods vicar Fithly I adde that the Protestants themselues do not firmly belieue Protestāts not certaine that the Pope is Antichrist much lesse as a point of their fayth that the Pope is Antichrist howsoeuer they vse the name of Antichrist as a bugg to feare children For Melancthon as Schuffelburg reporteth seemed to doubt whether the Pope were Antichrist or no. D. Whitaker lib. 1. cont Dureum sect 33 sayth In the meane tyme l. 4. Theo◠Cal. p. 166 we must needs probably and iustly suspect the Pope to be Antichrist And Cont. 4. quest 5. cap. 3 Many who care not much for the Pope do not think that it can be proued that he is Antichrist And his Maiesty in his Monitory epistle pag. 70. Surely for so much as pertayneth to define Antichrist I would not vrge a thing so obscure and hidden as a matter necessary to be belieued of all Christians And the same sayth Moulins in his defence of that Epistle To which his Maiesty addeth pag. 142. these words If any list to refute this my ghesse concerning Antichrist c. Behold how the Protestants themselues doubt account it but a suspicion a ghesse an obscure matter and not needfull to be belieued that the Pope is Antichrist How then can they certainly gather out of the foresayd place that the Pope sat among Protestants Yea some of thē deny the Pope to be the true Antichrist For thus Luther in cap. 9. Genes tom 6. fol. 122 VVe hold the Turck for the true Antichrist Zanchius lib. 1. Epist ad Stuckium I am perswaded that the name of Antichrist agreeth rather to the Turck then to Pope And in his answere to an Arian Antithes 21. col 879 The Bishop of Rome is not that Antichrist whereof is meant 2. Thessal 2. And in his Disceptation betwixt two Deuines pag. 637. and respons ad calumnias pag. 217. he plainly denyeth that the Pope is that notable and singular Antichrist wherof the Fathers speake And his opinion herein many Protestant vniuersities do iudge probable namely the vniuersity of Marspurg Heidelberg Zurich Basle among which that of Zurich hath these words The 2. Thesis of Antichrist cannot be reiected as hereticall seeing it is very probable For almost all the Fathers are of that mind Againe Since malice daily increaseth nothing letteth but at the last some notable one may come who in impiety surpasseth all the enemies of the Ghospell Vorstius also in his Antibellarm pag. 79 VVho discourse more aduisedly of this matter do graunt that it is very likely that yet some one shall arise to whom all the qualites of Antichrist may agree in the highest degree What certainty then can Protestants haue out of the foresayd place for their purpose sith some of their best learned doe but doubt and others deny that
vs these accursed speeches and others too when in the midst of the darcknesse of that age it first began to spring and to giue shine some one glimmering beame of truth vnknowne at that time and vnheard of when as yet the thing was but new the successe therof vncertaine and when there could be imagined against vs no fact so detestable but that the people then would soon beleiue it for the nouelty and straungenesse of the matter Ibid. diuis 1 How often haue they set on fire Princes houses to the end they might quench the light of the gospell in the very first appearing of it M. Fox in his Acts set forth anno 1610. pag 788. writing what passed anno 1523 speaketh thus But in the blade Then the doctrine of Luther first beginning to spring and being but in the blade was not yet knowne wherto it tended nor to what it would grow D. Rainolds in his Conference cap. 5. sect 2. sayth that Protestants haue not had long tract of time And a late Chronicler thought to be M. Good win writing the life of K. Henry 8. 1521. sayth In the meane time our king moued at the nouelty of Luthers doctrine c. To all which I adde that Erasmus whome Protestants as is before shewed doe challenge as one of theirs writeth thus to the Brethren of the low couÌ„treis New Ghospell do not they bring a new Gospel who expound it otherwise then the Church hitherto hath don But Why I pray you should the Protestants religion seeme new to all the world and in the iudgement of all pious and prudent men if indeed it were not new How should so many so famous Protestants so often and in so many different kinds of writings to wit in prose in verse in peaceable in contentious writings in Historicall in dogmaticall in speech to men to God himselfe haue sayd so plainly and so many wayes that Protestant religion was new fresh vnwonted vnused wholy new newly planted erected anew if they had not thought that it was indeed new For as Luther sayth It is impossible but that the conscience will some time bewray it selfe 5. ProtestaÌ„ts first refuted If any answeare that the fore sayd ProtestaÌ„nts doe not meane that their religion was absolutely new First I aske why then doe they absolutely say so and that so often and in so many kind of writings Why do they so often and in so weighty a matter write otherwise then they think Besides it cannot be proued that they did not meane that it was absolutely new when they spake so otherwise then because perhappes at other times they sayd the contrary Which kind of proofe in Heretikes is friuolous as partly hath bin shewed before partly shall be more hereafter Moreouer this is like the excuse of the Marcionists who wheÌ„ they had brought in a new God yet would not haue him to be called absolutely new but only newly knowne or discouered 6. Fiftly I proue the nouelty of Protestant religion because euen then when in words they deny it to be new in very deed they confesse it to be new in such sort as sufficeth for me to proue that Luther was the Author therof and that it is not the religion of Christ to wit that it is of new erected built set vp according to the very substance and essence therof in such sorr as a house falleÌ„ downe but newly raised in walls roofe and other such substantiall parts may be called a new house Because Christs Church and religion cannot be new in this sort being such as can neuer fall For they confesse that the antiquity of their Church was abrogated and that it is a religion refined and reformed and that they are refiners and reformers D. Morton 1. part Apol. lib 1. cap vlt writeth that Protestants Challenge the first antiquity but abrogated by mens fault Iunius Cont. 4. lib. 4. cap. 7 sayth The continuance of the old and Catholike doctrine is renewed But surely that thing whose antiquity hath bin abrogated and broken of is new For the kingdome in Caesars time was new in Rome although it began with the citty it selfe because it had bin abrogated for diuers ages Wherupon Riuet Epitom-Cont tract 3 cap. 21 sayth Things are called new when they are renewed and vsed after interruption Besides whether a thing once abrogated and taken away and afterward restored be to be called new or no it sufficeth to me that the Protestant religion is in such sort new as a house fallen downe and newly raised may be called nâ—w because the Church religion of Christ cannot be new in this manner nor the antiquity therof abrogated and cut of In like sort Muscle in locis tit de noua doctrina pag. 417 Albeit he deny that they make new doctrine yet he confesseth that they renew doctrine And that he meaneth of a substantiall renouation wherin the very substance of a thing is renewed it appeareth by the precedent page where he sayth that old matters abrogated fallen down for some ages are renewed A Church therfore and religion fallen downe they doe renew that is erect a new Wherupon the French Confession Beza Bastingius as is before recited say that their Church is againe a new erected and others cal her a Church Reuiued resuscitated reborn and assigne a new birth and begining of her which words doe manifestly signifie a new substantial production or making of her which whether it be called a nouatioÌ„ or renouatioÌ„ maketh not much to the purpose seing it is either a substantial production or first making of that which neuer had bin before or a reproduction and second making of that which though it had bin before yet was fallen and the substance therof corrupted and perished Of which nouation or renouation Luther was the Author Besides they call themselues Renewers or Refiners ProtestaÌ„ts call themselues reformers and their Church or religion Reformed or refined D. Andrewes Respons ad Apol. Bellarm. cap. 1 VVe are Renewers VVe call our religion reformed Caluin Epist 341 VVe carry the name of the reformed Church Iunius lib. 4. de Eccles cap. 16 VVe hold the Reformed Christian saith And in the same sort speaketh the Scots Confession the Consent of Poland D Whitaker Prefat cont cont 1. quest 2. c. 16. 17. cont 2. quest 5. c. 2. others commonly I aske therfore what kind of forme of religion haue they taken away by their reformation and what a one haue they giuen Surely they haue changed the very substantiall forme For to omit al other points they haue taken away the former manner of obtayning remission of sinnes by the Catholike faith and good workes and brought in a new of obtayning the same by special faith only and vndoubtedly the way to obtaine remissioÌ„ of sins is substantiall to a Church and religioÌ„ But they who take away the substantiall forme and bring anew doe make a new thing and such a
be euery wher Caluin pronounceth Admonit vlt. ad Westphalum pag. 829. that it was not borne long since And Alcsius apud Hospiâ— part 2. fol. 201. sayth I know both the tyme when this opinion was first broached to the Church and who was Author thereof Authores Admonit de lib. concord cap. 3. pag 95. No man taught this their opinion before Luther Do they not bring forth new deuises and not heard of before in the Church Beza also lib. de Omnipraesentia carnis Christi pag. 509. calleth it a doctrine vnheard of in the Church Finally Clenuitius apud Heshus lib. cit calleth the very Confession of Auspurg A new and fifth Ghospell Thus Protestants testify the newnesse of each other doctrine 9. Eightly I proue the newnesse of Protestancy by the new and before vnheard of nams The names of Protestats are new which Protestants giue to themselues and to their Church and religion For they call themselues Protestants or Ghospellers and their Church and Religion Euangelicall and reformed D. Andrewes respons ad Apol. Bellarm. c. 1. Protestants is our name D. Willet in the Preface of his Synopsis VVe refuse not the name of Protestants This name agreeth fitly to our profession Praefat. consensus Poloniae VVe are termed Ghospellers Iezler lib. de bello Euchar. fol. 31. VVe will be called Gospellers and woe be to them who call vs otherwise His maiesty in his declaration against Vorstius pag. 49 The men of our Religion doe estsoones take to them the name of Gospellers D. Morton part 1. Apol. lib. 1. cap. 7 If ye aske where is the Euangelicall and reformed Church all will straight point their finger to the ProtestaÌ„ts assembly But surely all these names are new and neuer heard of before Luther neither can there be any name designed which before Luthers time was proper to the Protestant company But it is incredible that there should haue bin such a company and yet that it neuer had any proper or peculiar name giuen either by those of that company or of any others 10. Lastly I proue the nouelty of the Protestant Church by that that Protestants knowing well the newnesse therof deny that the greatest antiquity among Christian Churches is a marck of the true Church of Christ as doth Iunius lib. de Eccles cap. 16. yea some of them are so offended at this marck of Antiquity as they bid vs (a) Luth. tom 2 fol. 367. shut our eyes at it and say that it is a (b) Raino Confer c. 5. diuiss 2. bastardly marke and rather a mark of the (c) Ples l. de Eccles c. 3. Synagogue of Antichrist theÌ„ of the church of Christ Neuertheles seeing it ought to be vndoubted amongst Christians that since Christs Church was founded by him it neuer failed or perished and that it is manifest that he founded his true Church before any false Christian in imitation of him began a false Christian Church it ought also to be certain that she which amongst all Christian Churches is the most ancient is the very true Church of Christ Neither would euer Protestants deny this if they did not too wel know that their Church is far yonger then the Roman as being according to their saying her daughter 11. Out of all which hath beene recited in this chapter I make my eight demonstration in this sort If the Protestant Church and Religion were in Luthers tyme new or builded or begun a new he was the Authour and beginner thereof But so it was as hath beene made manifest by the aforesayd confessions of Protestants Therefore Luther was the Author thereof That Protestants do plainly confesse that Luther was the Author and Beginner of their Church and Religion CHAP. XIIII THE ninth demonstration that Luther was the Author of the Protestant Church and religion shall be taken out of Protestants open confessions thereof First therefore they say that he was the first who openly preached Protestancy Luther Praefat. in tom 1 The Duch men did looke what would be the euent of so great a matter which before none either Bishop or Deuine durst touch Ibi. fol. 159. It is said Luther first of all in our age did taxe the Popes abominations and illustrate the ancient and pure doctrine of the Church And Praefat. disput fol. 370. Luther the first that preached his Ghospell I first allowed the marriage of Bishops In cap. 3. Galat. tom 5. fol. 333 Many gaue God thankes that by the Ghospell which by Gods grace we then first of all preached c. In cap. 4. fol. 387. God in this later tyme hath againe reuealed the truth of the Ghospell by vs vnto the vngratefull world Epist ad Argentinenses tom 7. VVe dare boast First published Christ that Christ was first published by vs. Melancthon Praefat. in tom 3 VVith what ioy did men receaue the first sparckle of light discouered by Luther praef in tom 2. Lutheri God by him restored the Ghospell to vs. Againe He recalled the minds of men to the Sonne of God First spark of Protestancy and as the Baptist shewed the lambe that taketh away the sinnes of the world And praefat in tom 3 VVhen there was great darcknes in the Charch and the light of the Ghospell was oppressed Luther layd open the iustice of fayth The vniuersity of VVittemberg in Hospin part 2. histor fol. 250 Out of this Church and schoole did shine the first light of pure doctrine touching God and Crist The first light which our new aduersaryes are forced to graunt though they burst with enuy Amsdorfe Alber and others write that Luther was the first vnder heauen who impugned externall sacrifice Priesthood in the new testament Schusselburg lib. 2. Theol. Caluin fol. 130. sayth that Vtenhonius a Caluinist was impudent when he wrote that he heard Conrad Pellican say that many learned men in Germany held the doctrine of the â—hospell before Luther appeared and that Pellican himselfe had reiected Purgatory before Luthers name was heard of This lye sayth Schusselburg the later Caluinists haue refuted And fol. 228. he affirmeth that Luther began the refining of the doctrine of the Ghospell This praise sayth he we truly and with good right giue to Luther though the Caluinists take it in very ill part Morgerstern tract 145. sayth It is ridiculous to thinke that before Luther any held the pure doctrine and that Luther receaued it of them and not rather they of him Milius in explicat confess August art 17. If Luther had had orthodoxall forerunners in his office Had no predecessours there had beene no need of a Lutheran reformation The Author of the booke entituled Prognostica or Finis mundi pag. 12. Luther as is confessed first brought in the ghospell at the end of the world The first that brought in the Ghospell Brentius lib. de Coena in fine God raised vp Luther to carry before vs the torch of the knowledg of Christ. And Smedensted apud Hospin