followers not knowing the Pope did honour his Kingdome belieuing all things thereof to be good and iust and of God The Magdeburgians in their 12. Century col 1637. speake thus of him He worshipped the God of Maâ—zim they meane the masse till the last moment of his life And in the next columne He was a most eager defender of the seat of Antichrist Melancthon in his booke of the Church and vpon the 14. cap. to the Romanes He yelded to many errours as to the Abuses of the Masse to the Popes power to vowes to the worship of Saints Danaeus in his controuersies pag. 313. sayth He approued the Popery M. Iewell in his defence of the Apology 21. art diuis 8. pag. 450 Bernard was a monck and liuing in a tyme of such corruption and being caryed with the tempest and violence of the same must c. Bale in his 2. century of writers pag. 177 He increased the authority of the bishop of Rome as much as he could D. Feild vpon the 14. of S. Matthew Bernard was deceiued with the errour of Peters superiority And D. Whitaker in his answere to the 7. reason of Father Campian Bernard whome alone your church in many yeares hath brought forth a holy man And in his 4. controuersy quest 2. c. 17. he affirmeth that he endeauoureth to confirme the Popes superiority Seing therefore by the confession of Protestants he was both an earnest Papist vnto his dying day for all his life tyme he honoured masse beleiued the Popes superiority in which two points Protestants say the essence and soule of a Papist doth consist and briefly belieued all things belonging to the Pope to come from God and also was a very holy man in his life tyme and now a blessed Saint in heauen they must needs confesse that euen the most vehemeÌ„t Papist may be of the church because neither true sanctity nor saluatioÌ„ can be found out of the church Whereunto the Protestants in the late Conference at Ratisbon Sess 13. say If they were truly saints then their errour was not of that kind which ouerturneth the foundation For it implieth contradiction that one should be a true Saint and yet foster errour which ouerturneth the ground of saluation In like sort they graunt diuers others to be true saints and yet withall Papists but for breuities sake I will content my selfe with this example of S. Bernard But I will not omit to say that they confesse our Christian forefathers before Luthers tyme to haue byn Papists from the top to the toe from the first to the last as shall be shewed in the 2. booke cap. 3. and notwithstanding dare not say that they be damned yea confesse them to be saued Luther in his booke of priuate masse enquireth what is to be thought of our auncestors who haue founded innumerable Masses and answereth I cannot tell certainly But vpon the 41. cap. of Genesis he sayth Doubtlesse many haue byn saued vnder Popery And vpon the 5. of S. Matthew Our Popish forefathers saued Neither do we condemne the Christians who liued vnder the Pope Brentius in the preface of his Recognition VVe doubt not but that many haue obtayned true saluation in Popery Osiander in his Manual englished VVe do not condemne our godly ancestors who liued in tyme of Popery Zuinglius in his actes of disputation fol. 638 It is impious to pronounce our ancestors to be damned D. Morton in his Apology part 1. l. 1. c. 90 Be this impiety far from vs to adiudge our ancestours to damnation And D. White in his defence pag. 356 I neuer denyed the church of Rome to be the visible church of God wherein our ancestors possessed the true faith and were saued But how could our Popish ancestors be not damned how could they be saued vnles they were in the true church out of which euen Protestants themselues confesse that there is no saluation That they confesse true mission and Pastors in Popery but only damnation 4. Fourthly I prooue that Protestants cannot deny Papists to be of the true Church because they oftentymes both by word and deed acknowledge the vocation and Mission of Popish Pastors to be lawfull and sufficient to make a true Pastour of the Church Luther vpon the 5. cap. of S. Matthew VVe confesse that amongst Papists are pulpits Baptisme Sacraments and all other things belonging to Apostolicall vocation and function And in his booke or priuate masse There remaineth in Popery Vocation Ordination Ministery of the word and keyes to bind and loose Againe Christ hath conserued his Ministery vnder Popery And as is before cited There is all Christian good in Popery the keyes the charge of preaching c. Iohn Regius in considerat Censurae pag. 93 Although it be true that the Popish ministery was depraued with sundry traditions and deuises of men yet had it those things which were necessary to saluation Bucer in Rom. 8. pag. 427. telling vs by what authority and right he preached Protestantisme sayth I had by lawfull meanes already attayned the charge to preach Christ and to teach those things which he commanded Iunius lib. singulari de eccles cap. 17 God calleth the church wherein Popery raigneth by his spirit by his word by the publike instrument of that holy marriage by the ministery by sacred affaires actions On Gods part these things are apparantly in that church Plessy lib. de Eccles cap. 11. p. 361. The vocation of our men is the same that they the Papists boast of Pag. 362 Our aduersaries and our first ministers had the same Ecclesiasticall calling Boysseul in confutat Spondaei pag. 486 It is no reproach for our Pastors to haue issued out of yours or as you say to haue had their vocation from yours Moulins lib. 1. de vocat cap. 5. pag. 20. endeauouring to vphold the calling of their first Reformers sayth They haue that calling which is ordinary in the church of Rome Pa. 21 They had their calling of the Pope cap. 9. pag. 36 They haue the same ordinary calling which our aduersaries haue And lib. 2. tract 1. cap. 1. pag. 172 The calling they had in the church of Rome sufficed to bind them to preach And pag. 173 Their commission was no other then the ordinary charge Serauia in defen Grad minist cap. 2. pag. 31. VVe ought not to thinke that in the church of Rome ecclesiasticall ministery is decayed And pag. 33 I like not their frowardnes who acknowledge no ministery in the church of Rome but deeme all that is there diuelish Ibid Beza doth exagitate Popish orders ouer much wherein I feare least he preiudice a good cause D. Whitaker contr 4. quest 5. cap. 3. pag. 682 The Papists haue some sort of ministery and some preaching of the word which doubtles auaileth many to saluation And other where as is before cited Among the Papists there are the keyes the office of preaching c. M. Bell in his first booke of the Popes funerall cap.
Analysis of the Confession of Ausburge pag. 525 As many as are enrolled for Christs soldiers by sacred baptisme or at least wise are ioyned to him by profession of fayth are euery one of them members of the Church simply taken as it signifieth the company of them that are called Serauia defens contra Bezâ—m cap. 2. pag. 31 As long as there remaines amongst them the new and old testamâ—nt together with the Sacrament of baptisme and beliefe in God the Father and in the Sonne and holy Ghost and they trust to be saued by the Sonne of God and his death albeit they adioyne a number of their owne wicked forgeries they are notwithstanding parts and members of the vniuersall Church The ministers of the scattered Church of the Netherlands in sua narrat pag. 71 No man can ProfessioÌ„ of Christ nor ought to giue sentence in the Church of an others condemnation of whome it is not publikely knowne that he is fallen away from the foundation of the Apostolicall Confession vttered by the mouth of Peter Oecolampadius epist ad Bucerum apud Hospin part 2. ProfessioÌ„ of Christ God and man Histor fol. 112 VVe are gladly at peace withall those that confesse with vs and teach Iesus Christ true God and true man in vnity of person And Bucerus apud eundem fol. 84 VVho so preach the same Christ with vs we account them ours what estimate soeuer they make of vs. Beza de lib. notis Eccles pag. 30 VVe say it is a true definition of the true Church whether generally considered or in particuler wherein it is sayd to be a company which acknowledgeth one Sauiour To acknowledge one Sauiour For sayth he this alâ—ne is the only ground-workâ— of that spirituall house of God Christ Iesus is the soule of that mysticall body the only rule and square of that building And the Confession of Bohemia artic 8. defines the Catholike Church to be all Christians That are associated in one beliefe concerning Christ and the holy Trinity The faith of Christ and the Trinity The Confession of Basse artic 5. hath this assertion VVe belieue the holy Christian Church c. VVherein all those are Citizens that confesse Iesus to be Christ the lambe of God which taketh away the sinnes of the world and shew openly the same beliefe by works of charity Acontius l. 3. Stratagem Satanae pag. 119. concludes that nothing else is necessarâ—ly to be belieued Beliefe of one God Christ but That there is one God and Christ his Sonne made man and raised from the dead and that saluation is purchased by his name and not by any other name nor by the works of the law And Luther vpon the 7. of Math. fol. 86. closeth vp all with this epilogue The head and summe of Christian doctrine is this That God saueth by Christ that God sent and gaue his Sonne by whome alone he pardoneth our offences and doth iustify and saue vs. This sayth he and nothing else it behoues thee firmely to belieue Sometyme to belieue their article of iustification by only fayth is as much as they require in a limme of their Church The only article of iustification sufficeth or think needfull to saluation Luther tom 7. tract in 3. symbol fol. 140 I haue found by experience that who so haue truly and sincerely belieued that principall article of Christian fayth concerning Iesus Christ though they had their errours and faults haue at last notwithstanding byn saued And tom 4. in cap. 42. Pareus in 1. Galat. lect 8. Iezler de bello Euch. fol. 77. Isaiae fol. 178 If we abide in this article we are secure from heresies and retaine remission of sinnes which pardoneth our weaknes in ciuill dueties and beliefe And in cap. 43. fol. 200 VVho so belieueth this article is out of danger for euer falling into error and the holy Ghost must needs assist him And Brocard vpon the 2. cap. of the Apocalips fol. 45 The former Ministers who were before the first councell of Trent determined that we ought not to contend but that their Supper should be common which had receiued one doctrine touching iustification Caluin de vera Eccles reform pag. 316. writeth thus I know it is the common saying of a great many that so the doctrine of vndeserued Iustification continue sound we should not be so stifly contentious about the rest And the Author of the Preface in Syntagma Confess after he had affirmed that the article of iustification is the ground work the forme and soule of Christian religion makes this demaund How can they then but haue peace one with another whosoeuer are fellow-partners of so great good And he saith it is An vnseemly and hainous thing that betweene such there should be emnity and debate And indeed all Protestants should teach so since they make this article the definition the summe and very soule of Protestantisme as shall be herrafter shewed in the 6. chapter Sometymes in a member of their Church they require only some one point of Christianity or but the profession of Christs name For Sturmius apud Hospin in Corcord discord c. 24. testifieth that Bucer sayd He would neuer condemne any one in whome he saw any point of Christianity Any point of Christianity And Plessy lib. de Eccles cap. 2. affirmeth that the Church may be infected with heresy from top to toe yet be a part of the vniuersall Church as long as it professeth the name of Christ And Moulins in his buckler of fayth pag. 43. The vniuersall visible Church is the company of all them who professe themselues to be Christians Thus we see that to a member of the visible Church yea to fayth to Christianity to a member of the true and Catholike Church to eternall saluation as Protestants sometyme iudge and determine litle or nothing sufficeth Do not these men go about to expose the Church meanes of saluation vnto scorne and mockery What Iew or Turke did euer make his Synagogue so common 4. ProtestaÌ„ts challenge those that deny eueÌ„ fundameÌ„tall articles Albeit the former allegations do sufficiently conuince that when Protestants calculate the limmes and members of their Church they take to make vp the number such as renounce the very fundamentall articles of their beliefe yet to make it more euident and to preuent all colour of doubt I will adde other proofes besides And first we haue in this behalfe their owne Confessions For Beza lib. de Notis Eccles pag. 45. teacheth plainly that some errours euen in some fundamentall heads of fayth may creep into the Catholike Church And D. Whitaker cont 2. quest 4. cap. 3. pag. 490 It is manifest that the true Church may erre for a tyme euen in necessary points The like hath Hutterus in Analysi Confessionis Augustanae pag. 453. and Iunius doth intimate as much lib. 3. de Eccles cap. 17. D. Whitaker againe cont 2. quest 5 cap. 17 VVe gather
man Sonis Respons ad Spondeum c. 10. pag. 365. Heretiks are within the Church Lubbert lib. 2. de Eccles cap. 3 It is manifest that heretikes are some as yet in the visible Church some also in the church of the elect Iunius lib. 3. de Eccles cap. 4 Heretiks absolutely are of the Church vnlesse they be such as ouerthrow fundamentall articles of religion Cap. 3 n. â—â— Bullinger teacheth the same Decad. 2. serm 8. and it is the common doctrine of the Protestants who as is before proued exclude none from being members of their Church that deny only such articles as are not fundameÌ„tall Howbeit some of them vpon hereticall priuiledge as Tertullian speaketh will not haue such called heretiks Lib. de carne Coâ—isti cap. â—5 being indeed more ashamed of the name then of the thing it selfe Zanchius likewise lib. 1. epist ad Dudit pag. 150. sayth that hereticall and Schismaticall sects are within the Church Tilenus in Syntag. disput 14 Heretiks euen those that subuert the foundation and Schismatiks in regard of outward Communion are in the Church till either of themselues they go to the enemies side or are cast out by the lawfull iudgement of the Church And D. Feild in his first booke of the Church cap 14 Seing God gaue the power of the keyes and the dispensation of his word and Sacraments only to his Church if Heretiks be not of the Church they do not then baptize And cap. 7 They that are partakers of the heauenly calling and sanctified by the profession of diuine truth and the vse of the meanes of saluation are of very diuers sortes as heretikes Schismatiks hypocrites and those that professe the whole sauing truth in vnity and sincerity of a good and sanctified heart All these are partakers of the heauenly calling and sanctified by the profession of truth and consequently are all in some degree and sort of that society of men whome God calleth out vnto himselfe separateth from Infidels which is rightly named the Church D. Whitaker contr 4. quest 5. c. 3. pag 679 All heretiks are within the Church Hooker in his 3. booke of Ecclesiasticall policy pag. 128 VVe must acknowledge euen heretikes themselues to be though a maymed part yet a part of a visible Church Againe If an Infidell should pursue to death an heretike professing Christianity only for Christian Prosession sake could we deny vnto him the honour of Martyrdome By which words it is plaine that they admit heretiks not only into the visible Church but into the inuisible also or company of the elect and predestinate to saluation And D. Andrews in his answere to Bellarmines Apology cap. 5. pag. 121. denyeth that the words Catholik and Heretike are opposite wherefore vnlesse he will debarre and shut out some Catholiks from the Church he must needs giue admittance to heretiks seing by his owne verdict they may be Catholiks D. White in defence of his way cap. 38. pag. 367 The second sort of the militant Church are hypocrites and vnsound members that are not called effectually but disobey the truth whereof they make profession such are heretiks schismatiks c. Touching their acceptations of Schismatiks besides what hath byn already alleaged D. Feild in his first booke of the Church cap. 13. Writeth thus They challenge Schismatiks The departure of Schismatiks is not such but that notwithstanding their schisme they are and remaine parts of the Church of God Iunius in the place before quoted layeth clayme to those Schismatikes VVho sayth he seuer not themselues from the whole Church but only from a part thereof But D. Mortoâ— in the 1. part of his Apology lib. 1. cap. 2. sayth absolutely without any acception or restraint at all Schismatiks are of the Church And lib. 2. cap. 10. pag. 288 Variances sayth he and schismes do not betoken the false Church And D. Willet in his Synopsis cont 2. quest 3. pag. 104 VVe say that Schismatiks though they hold some false points of doctrine yet if their errours be not fundamentall and if they retaine the purity of doctrine in all points necessary to saluation and the administration of the Sacraments may make a particular Church by themselues These are their acknowledgements touching Heretikes and Schismatikes in generall They acknowledge the Grecians Let vs now descend to particularities and see the courteous admission they giue to some of them by name 8. The Grecians and other Easterne Schismatiks yea heretiks to for the most part find that fauour at their hands as they vouchsafe to account them members of their Church His Maiesty epist ad Card. Peron pa. 13 hath thus The Churches of Rome Greece Antioch Aegipt Aethiopia Muscouy and others more are members of the Catholike church D. Whiâ—e in defence of his way c. 37. pag. 355 The visible churches of Greece Aethiope Armenia and Rome with the nations contayned therin haue in them the true church of God wherin men may be saued D. Morton in his answere to the Protestants Apology lib. 4. cap. 2. sect 7. sayth that the Assyrian Churches keep the true foundation of Christian fayth The same especially of the Grecians teacheth Luther tom 2. lib. de captiu Babylon fol. 65. in Assert art 37. fol. 114. Innius cont 4 lib. 4. cap. 6. Sedeel Respons ad Thes Posnan cap. 12. D. Whitaker lâ—b 7. cont Duraeum sect 3. Bucanus loco 41. quest 5 D. Feild lib. 3. de Eccles cap. 5. 28. D. Fulke de Success pag. 120. Burhill pro Tortura Torti c. 15. and others 9. And sometymes they are not lesse free-harted towards westerne heretike Melancthon in locis à Maulio editiâ—tit de Eccles pag. 491. writeth that two girles who were burnt as he sayth for Anabaptisme They challenge the Anabaptists held the foundation of sayth and died in a good Confâ—ssion And Zuinglius tom 2. lib. de Author sedit fol. 134. seq exhorting his fellowers not to reuolt from his doctrine for the debates and quarels between the Protestants and the Anabaptists calleth both parts most learned and sonnes of the same Father Neither must thou sayth he giue any man way to shake and weakeâ— thy sayth although thou see that men of the greatest learning moue disputes and fall by the cares with much â—agernesse of contention touching externall matters he meanes baptisme but let this be rather thy stedfast persuasion that by the Sonne of God we are all made sonnes of the same Father Againe Neither am I wont to speake these things for that I am so greatly moued with the baptisme of children And ibidem lib. de Baptismo fol. 96. he sayth that baptisme is a matter of ceremony which the church may omit or take quite away Oecolampadius in his 2. booke of epistles p. 363. sayth baptisme is an externall thing which by the law of charity may be dispensed withall And Musculus in locis tit de haeresi pag. 605. reckons the Anabaptists amongst those who
contrary opinions Thirdly we see how infamous a society Protestancy is into which all heretikes and Schismatikes likewise Idolaters Infidels Antichrist Atheists are admitted What sinke euer did receiue such filth Surely such a rable deserueth better the name of hell then of the holy Church Fourthly we see how monstruous a company it is which consisteth of so different and opposite members What they meane by a Protestant in tymâ—past Fiftly we may gather what Protestants meane when they say Protestants haue byn alwayes or before Luther For they meane not that there haue byn alwayes some who belieued at least all their fundamentall articles but that there were alwayes some who as they speake opposed themselues against the Pope or his errors whether they were otherwise Schismatiks Heretiks infidels or Atheists Of which kind of men I deny not but there haue byn alwayes some rable but none but a mad man will say that it was the holy Church spouse of Christ Sixtly we see how litle ProtestaÌ„ts account of their Church fayth and religion and belieue nothing lesse then that it is the church of God or fayth of Christ For who doubteth but Schisme heresy infidelity Atheisme are most pestilent plagues and infernall darknesse directly opposite to ecclesiasticall Communion and fayth which are the forme life soule of the Church And who can imagin Note that he can associate and vnite together formes so contrary as are light and darknesse life and death truth and lies or that the society in darknesse lies and death as are the societies in Schisme Heresy and infidelity can become one with the society in light life truth as the Church is If therfore seriously they belieued their Church to be the church of Christ they would neuer thinke that she could become one with the society in Schisme heresy and infidelity And this sometymes Protestants themselues perceiue For Brentius in Appendice Recognit thus speaketh to the Sacramentaries when they desired to be held for brethren of the Lutherans whome yet they condemned of heresy If they iudâ—e our opinion to be impious with what face do they desire to ioyne themselues with that Church which maintayneth impious doctrine and to be held of her for brethren VVhat fellowship sayth Paul is there of iustice with iniustice or what CoÌ„munion of light with darknesse or what agreement of Christ with Belial or what for the saythfull with the infidell VVherefore if they desire this sincerely and in earnest they manifestly shew that they make mockery of religion as if it skilled not which one follow so he may passe his life peaceably and quietly In like manner those of Wittenberge in their Refutation of the orthodoxall consent pag. 636. say VVe cannot wounder inough that seing they not only accuse the doctours of our Church of horrible and damned heresies but also haue long since condemned them to wit of Arianisme Nestorianisme Eutichianisme Marcionisme Manicheisme and the Monothelites heresies neuerthelesse they dare account vs for brethren and desire our brotherhood VVho that is carefull of piety and truth can persuade himselfe that these Sectmasters do in earnest handle religion For if we be such as we are iudged of them our friendship and fraternity is to be detested not desired Thus speake the Lutherans to the Sacramentaries which no whit lesse falleth vpon theÌ„selues because they also challenge the Hussites and other old heretiks whome they cannot excuse from holding vile heresies Finally we see how vncertaine Protestants be in determing what a Protestant is and what is necessary to the essence making of a Protestant consequently how vncertaine they must be whome to hold for one of their houshould whome for a stranger whome for a brother whom for an enemy which church or company they must imbrace which they must fly which they must account the spouse of Christ which the Synagogue of Satan Then the which vncertainty nothing can be more miserable in matter of religion Wherefore sith they are so vncertaine in this matter we must therin setle some certainty and that according to their own principles That it is necessary for a Protestant to belieue with only speciall fayth that himselfe is iustified CHAP. VI. 1. ABOVE all things it is most necessary to an inuisible or true Protestant in the sight of God as they terme him that with only speciall or peculiar fayth he belieue some thing belonging to himselfe to wit that he is iustified in Christ or as they vse to speake that with fayth he apprehend Christs iustice and apply it vnto him elf in particuler And to a visible Protestant in sight of men it is in like sort necessary that he professe himself to belieue with such a fayth that he is iustified in Christ For example For Luther to haue byn a true Protestant before God it is needfull that he haue truly belieued himselfe to be iustified by only the foresayd speciall fayth which he had of his own iustice which faith they call speciall or particuler because it was particuler to Luther no man being bound to belieue Luther to be iustified besides himselfe And for Luther to haue byn a visible Protestant in the sight of men it was needful in like manner to haue professed himself to haue belieued that he was iustified by only the sayd fayth The same I say of Caluin and of euery Protestant in particuler That according to their doctrine it is most necessary to a Protestant that he belieue himselfe to be iustified by only speciall fayth is manifest First because they teach that a man is iustified by only speciall fayth wherwith he belieueth something belonging to himselfe alone not by an vniuersall or Catholike fayth whereby he belieueth the mysteryes of Christian religion common to all and which euery one must belieue for this fayth they call historicall and say it may be in such as are not iust yea in hipocrites and Deuills Seing therefore in their opinion no man is a true Protestant in the sight of God but only he that is iust nor any iust but who hath a speciall or peculiar fayth wherewith he apprehendeth Christs iustice to himselfe it is manifest that according to their principles none can be a true Protestant before God vnlesse he haue the foresayd speciall fayth and in like manner that none can be a visible Protestant before men vnlesse he professe to belieue iustification by only speciall fayth because none can be accounted to be of any religion vnlesse he professe to belieue those meanes of obtayning iustification and remission of sins which that religion teacheth Caluin 3. Instit cap. 2. § 16 None is a true faythfull man None faythfull without speciall fayth but he who with a solid persuasion that God loueth him assureth himselfe of all things from his goodnes c. And § 39. he sayth VVithout this Christianity standeth not And in Rom. 1. v. 7 Hence we gather that none do rightly account themselues faythfull vnlesse
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
say the Church can be destroyed 8. If any reply that S. Augustin vpon the 128. psalme sayth that the Church was once in Abel alone and Tertullian lib. de poenit cap. 10. the Church is in one or two I answere that S. Augustin there by the Church vnderstandeth those only whome the scripture by name hath canonized as it hath Abel for otherwise it is manifest that in Abels tyme there were others that were of the Church besides himselfe to wit Adam and Eue. And Tertullian by the Church vnderstandeth not the Catholike or vniuersall Church as we do but any number of Christians such as were those domesticall Churches which S. Paul sometymes saluted 9. The last refuge may be that what Protestants haue sayd of the destruction of the Church and fayth they meant not of their owne Church and fayth but of some others But this is a fond shift For first as I haue shewed they meane the destruction of the true Church and fayth Eyther therefore their Church and fayth is not the true but false or else they meane of their owne For the true Church and fayth is but one as the Apostle sayth Ephes 4 One God one fayth And the Nycen Creed I belieue one church S. Cyprian lib. de vnit One God one Christ one Church and one sayth S. Hilary ad Constant VVhatsoeuer is besides one fayth is not fayth but treachery And S. Leo serm 4. de Natiuit Vnlesse it be one it is no fayth Nay Luther lib. cont Papaâ—um tom 7. fol. 461 Christ knoweth not two kinds of vnlike Churches but one only Church Caluin 4. Inst cap. 1. § 2 VVe cannot find two or three churches vnlesse Christ be pluckt in peeces And in his Catechisme As there is one head of the faythfull so they must all be vnited in one body that there be not many Churches but one only And hereupon inferreth Sadeel in Refutat Thes Posnan art 61. that what is sayd of the true Church is sayd of theirs Seeing sayth he the true Church is one and not many as often as the truth of doctrine shineth openly so often we say the true Church and therfore our Church was visible Secondly because as we haue seene they speake of the destruction of their most principall article of iustificatioÌ„ by only faith which they affirme to be the life soule and summe of their Church Thirdly because they estsoones speake of the destruction of the Ghospell but by the name of the Ghospell they meane their owne doctrine as by the name of Gospellers they vnderstand themselues as hereafter shall appeare Finally because they professe that by the name of a Protestant Lutheran or Caluinist they vnderstand a true Christian Sadeel lib. de peccat remiss cap. 1 Ours that is the true Christian Catholikes opinion D. Fulke lib. de Succest pag. 186 I will neuer deny that Iewell was a noble Protestant that is a Christian And ad Cauillat Staplet The community of Christians whome ye call Protestants Hutten in Expostul cum Erasmo Against Lutherans that is maintayners of the truth Schusselburg tom 7. Catal. haeret Pap. 73 A Lutheran or true Christian is c. And lib. 2. Theol. Caluin fol. 131 Lutherans that is true seruants of Christ Beza cont Illyricum pag. 168 VVe perceiue no difference betweene Sacramentaries and Christians Hospinian part 2. Histor fol. 384 The Sacramentaries that is the orthodoxall And Danaeus cont Bellarm. pag. 311 The Caluinists that is Christians pag. 169 A Caluinist that is a godly man 10. Wherefore out of all whâ—ch hath byn sayd in this and the former Chapter I thus make my first demonstration to proue that Luther was the Author and first beginner of the Protestant Church and religion If the Protestant Church were not at all when Luther began he was the author thereof But it was not at all Therefore he was the author of it The Maior or first proposition is euident For if it were not at all when Luther began he was the beginner of it The minor is manifest by the foresayd CoÌ„fessions of Protestants wherein they plainly say that it was substantially perished That euery man followed a Church and religion different from the Protestant before Luther arose CHAP. III. 1. THE second demonstration wherewith we will proue Luther to haue byn haue byn the Author of the Protestant Church and religion we will take from the Protestants confessions that wheÌ„ Luther first began all the world and euery man imbraced a different religion Luther in the Preface of his first come Here see euen by my case The whole world how hard it is to yet out of errours which are confirmed by the example of the whole world and by long custome as it were changed into nature And to 2. this is written in his Epitaph O Christ Long custome he shewed thâ—e when all the world was ouerwhelmed with darkenesse And lib. 1. de captiuit Babylon fol. 72. being to write against Masse he sayth Neither let it moue thee that the whole world hath the contrary opinion and custome And fol. 68 There is almost this day nothing more receiued or more seâ—led in the Church then that Masse is a sacrifice Againâ— So many ages I set vpon a thing which being approued by the custome of so many ages and consent of all is so ingrafted as it is needfull to change almost the whole face of the Church Consent of all And lib. de â—â—râ—g Miss fol. 244 How often did my trembling hart quake and reprehending me obiected that their strongest and only argument Art thou only wise what did all erre Only Luther wise were so many ages ignorant Behold how Luthers heart or conscience did tell him that he alone knew Protestancy and that for many ages all were ignorant of it And in hiâ— table talkes fol. 10 These cogitations were very troublesome to me Thou only hast the pure word of God all others want it And lib. cit de Missa â—ol 247 The common people without doubt are most fully persuaded that all men are holpen by Masses for it seemeth incredible that all the world should be so forsaken of God And fol. 256 It seemes incredible to them that Luther alone should be wise Contra Cochlaeum fol. 408 The Sophisters and Monks haue seduced the whole world to trust in works The whole world vnder the Pope Tom. 3. in psal 82. fol. 481 In tymes past the whole world was vnder the Popes Dominion Tom. 5. â—n 4. Galat. fol. 388 In former ages Paul was vnknown to the whole world Tom. 6. in cap. 11. Genes fol. 130 The wicked impostour so he termeth the Pope hath deceiued all the word in c. 37. fol. 506 The whole world was horribly brought into madnes and solly by Papists In cap. 19 fol. 238 In the former age all things lay in darknesse Tom. 7. epist ad D. Sabaudiae fol. 483 VVe confesse that the world was by the Pope most miserably seduced
is not at all tymes subiect to the eyes of men as the experience of many ages witnesseth Againe Elias thought himselfe only left of the Church falsly indeed but that is a proofe that she may lye so hidden And in his 4. booke of Institutions cap. 1 § 3. he affirmeth that it is not needfull to see or to feele the Church and that she may passe our knowledge Beza in his Confession cap. 5. § 9 Diuers tymes the Church seemeth to haue perished vtterly Iunius in his 3 book of the church cap. 16 The Church shall neuer end but shall lye hidden according to her visible forme Chassanio in his common pâ—aces loc 2. of the Church pag. 148 The Church is not alwayes visible Danaeus in his 3. booke of the Church cap. 2. Bellarmine will haue that only to be the Church which is visible which is most false Cap. 12 God oftentymes will haue some visible Church on earth and often tymes none VVhen there is no visible Church OfteÌ„tyms no visible Church on earth then this precept of adioyning himself to the Church ceaseth And cap. 13 Bellarmine laboureth to proue the true Church of God on earth to be alwayes visible That being most false c. And cap 16 VVe say we affirme we auouch that the Church may so faile on earth not that there is none at all but that there is none in respect of vs that is of men that there be none visible to vs on earth Againe S. Paul inferreth generally that the whole Church may leaue to be visible And lib. 4. cap. 8 The true Church may sometymes faile to be visible Son is in his answere to Sponde cap. 2 pag. 33 The whole Church may haue to be visible God maketh that the Church is not alwayes visible Plessy Mornay in his booke of the Church cap. 1 Oftentymes the good corne is hidden vnder the chaffe without any appearance of the Church Polanus in his Antibellarm Colledge disput 14 The visible Church may faile Bucanus in his common places loc 41. sect 9 It oftentymes happeneth that there is no company of men extant which publikely and visibly worshippeth God purely The visible church may faile And sect 12 There is alwayes on earth some number which worshippeth Christ piously but this number is not alwayes visible Trelcatius in his 2. booke of Theologicall Institutions maketh rhis title of one Chapter That the visible church may fayle against Bellarmine Hyperius in his Methode of diuinity lib. 3. pag. 548 VVhiles Elias wandred here and there there appeared no face of the Church Sadeel in his refutation of the 61 â—rticle pag. 531 They are deceiued who think there is no Catholike Church vnlesse they measure it with their eyes And pag. 535 The true church maybe conserned without any visible state And in his repetition of Sophismes pag. 610 It is plaine Wanteth outward forme that the Church is not so to be tyed to any outward forme whatsoeuer that it ought to be denyed to be a Church as often as that forme shall not be extant And of vocation of Ministers pag. 543 The Church sometyme wanteth the externall forme Againe It is cleare that the Church hath sometymes byn without visible and personall succession Pag. 550 Mens wickednes doth sometymes take from vs the visible face of the Church And againe It is sometymes so darkned that it appeareth not to our eyes The whole visible Church may perish Scharpe of Iustification Cont. 5 The visible Church as such may perish The members of the visible Church may perish yea the whole visible Church as such Bastingius vpon the Catechisme title of the Church pag. 227 VVithout doubt in euery age things haue byn so troubled as like a graine couered with straw there appeared no face of the Church Vorstius in his Antibellarm pag 133 A litle before the calling of Abraham no where appeared any visible Church And pag. 136 Hereupon it followeth that the visible church of Christ not only in a great part The whole visible Church may faile but also taken whole in her vttermost extent may for some tyme faile from the true sayth and be wholy darkned The outward church of Christ may perish And pag. 424 Neither did Christ promise that he would absolutely and perpetually hinder the perishing and corruption of the outward Church The Flemmings Confession article 27 The Church in the eyes of men for sometyme seemeth as extinguished And Napper vpon the 11. chap. of the Apoc. pag. 186 They erre who think that the true Church is alwayes visible And vpon 12. cap. pag. 195 The visible Church wholy imbraced the errors of merits of indulgences c. And Proposit 20. pag. 41 The true Church was inuisible and the true knowledge of God so couered with darknesse that none could visibly enter Thus foraine Protestants Of our couÌ„trymen D. Whitaker Contr. 2. quest 3. cap. 2. pag. 470 Sometymes obscurity most of all helpeth the church For at some tyme she could not be safe vnlesse she lay hid And cap. 3. pag. 474 VVe say that sometyme the Church may auoyd the sight of men hide it selfe in corners Cap. 1. pag. 466 VVe confesse that euer more there is on earth some number of them who piously worship Christ hold the true fayth and religion but we say that this number is not alwayes visible Their Papists opinion is that there is euer more on earth a visible church Not alwayes visible It may fall out that there cannot be fouÌ„d out and knowne any true and certaine visible church And cap. 2. cit pag. 468 Our aduersary would proue that there was alwayes in the world some visible church And pag. 469 Hence inferreth Denis the Carthusian not as our aduersaries do that the visible church can neuer perish The visible church may perish or that there is euer more in the world some visible church but that sayth shall neuer perish wholy but that Christian religion shall still perseuer in some to the end of the world This sayth Whitaker is plainly that which we say and defend Marke how plainly he professeth that they do not teach that the visible Church cannot perish Note or that there is alwayes some visible Church on earth but only that some shall alwayes belieue the Christian religion The same doctrine he teacheth pag. 470. 473. 475. 476. and 479. And q. 6. cap. 2. pag. 559. And in his third booke against Duraeus sect 5. 6. 7. 11. M. Perkins in his problem title of the church The ancients do acknowledge that the church on earth is not alwayes visible D. Willet in his Synopsis Cont. 2. q 1. pag. 67 VVe say the church is not always actually visible to the world nay it may sometyms be so hid and secret that the members know not one another Againe In Elias tyme not visible In the dayes of Elias the church was not visible And quest 2. pag. 74 A visible
God And Beza wrote a booke of this title Of the true and visible marks of the Catholike Church D. Whitaker in answere of the 3. reason of F. Campian That we iudge to be proper to the true Church that it increase and conserue Christs word that it vse the Sacraments entiâ—rly and purely These we defend to be the most true and essentiall properties of the Church Take these away and you will leaue nothing but the carcasse of the church Againe They containe the true nature of the church which if they be present they make the church and take it away if they be taken away And D. Feild in his 1. book of the church cap. 11 VVe say that that society wherein that outward profession of the truth of God is preserued is that true church of God c. Finally to omit the words of others the same teach Wigand in his method of doctrine cap. 19. Gesner in his 24. place of the Church The Magdeburgians in the Preface of their 6. CeÌ„tury Heshusius in cap. 1.1 ad Cor. Soterius in his method title of the church Pelargus in his Compend of diuinity loc 7. Sohnius in his Thesis of the Church Bullinger in his Catechisme fol. 44. Aretius in his places part 3. fol. 50. Theses of Geneua disput 74. SummeoiÌ„ Protest former CoÌ„sessioÌ„s Thus thou seest good reader that according to the manifold iudgement of Protestants a part of the definition of the essence the marke of the Church in this life of the Church militant of the Church which is belieued of the proper Church of the Church whereof the Scripture properly speaketh when it calleth her the spouse of Christ the body of Christ of the true Church of the Church properly so termed and finally of the Catholike Church that I say it is of the definition and essence a marke of this church to be a visible company professing the faith partaking the Sacraments mutually confirming themselues and that otherwise it is as they say but a carcasse of the Church Wherefore it implieth manifest contradiction that there should at any tyme haue byn a true Church and not a visible company because nothing can be without all its essentiall parts The Protestant Church therefore which as we head was before Luthers tyme altogeather inuisible was no true and proper Church but to vse their termes a Platonicall idaea or a carkasse of a Church If any reply that when Protestants affirme the foresayd definitions properties and marks of the true Church they meane not by the name of the true Church that which is simply and absolutely the true Church but that which is the true visible Church I aske why then do they simply call it the true Church if they do not so meane why are not their words conformable to their meaning Besides the Church wherof they giue the foresayd definitioÌ„s and marks they call not only the true Church but also the Church properly so termed the spouse and body of Christ the Catholike church and such like which cannot agree to any which is but a Church in appearance only and in the sight of men but only to that which is the Church in very deed and in the sight of God Further more according to the opinion of Protestants these two termes True and Visible in the nature of the Church do one destroy the other as these two True and Painted exclude each other in the nature of a man For they imagine that the true Church is a society in something that is inuisible to wit in iustification and predestination Wherupon they deny any ill or reprobate Christians to be of the true Church Wherefore as he should speake fondly who should say A true painted man so according to their owne opinion they speake as fondly when they say The true visible Church But as we can only say the true picture of a man attributing the word True to the picture not to the man so they should only The true appearance or shew of the Church gâ—uing the word True to the shew not to the Church it selfe But they are ashamed to speak so least when they inquire the marks of the true visible Church Why ProtestaÌ„ts somtyme call the visible visible Church the true Church it should appeare that they seeke not the marks of the true Church indeed but only of the shew shadow or shape of the Church And yet in very truth they seeke but the marks of the shadow of the church For the inuisible Church consisting only of the iust and elect which alone they will haue to be the true Church hath no certaine marks else we should know certainly who were the iust and elect And this themselues confesse for thus writeth D. Whitaker Cont. 2. quest 5. cap. 8 ProtestaÌ„ts giue no marks of the true Catholike Church The question is not of the marks of the inuisible Church Againe VVe say the marks of the Catholike Church simply so called are knowne to God alone And D. Humfrey to 3. reason of F. Campian pa. 281. sayth that the marks do not reach vnto the nature of the true Church And the reason is manifest because as I sayd otherwise we should know who were the iust and elect 4. If any againe reply that when Protestants say The true visible Church they meane the visible Church true in doctrine in which speach there is no contradiction according to their owne opinion because they admit that the visible Church that is the society in true doctrine and right vse of Sacraments into which Church or society the wicked or reprobate may enter may be true in doctrine though they graunt not that such a Church or society be the true Church in nature or essence Which perhaps Vorstius meant in his Antibellarm pa. 180. when he sayd The outward Church is not without cause called the true church of Christ by reason of the prosession of true doctrine I answere if they so meant why did they not speak so were they ignorant that it is one thing to be true in doctrine or in speach and another to be true in nature as a lyer is a true man in nature of man but not true in his speach Or if they did know this why did they abuse the words and their hearers Moreouer though in this sense their words did not destroy themselues as they did in the former yet fondly should they as they vse to do assigne the truth of doctrine for the marke of the true Church in doctrine For this were to assigne a thing for a mark of it self as if to know a true man of his word one should giue this marke that it is such as speaketh truth Besides this were rather to define what is a true man then to giue the marke to know who is a true man And yet marks are giuen to know which is the true Church not what is the nature of the true Church 5. If yet any reply that the visible Church or
society in profession of true doctrine and right vse of Sacraments is termed of Protestants the true Church not because this Church or society is of it self the true church or the society instituted by God but because alwayes in or vnder it there is the true Church to wit the society in iustice and predestination by reason that in euery company of them that professe true doctrine and rightly vse the Sacraments there are some who are sociated and vnited in iustice and predestination Which D. Whitaker intimateth when Cont. 2. quest 4. cap. 1 pag. 485. he sayth The visible Church which holdeth and professeth true sayth is the true Church only of the part of the elect and predestinated I answere that this supposeth a thing doubtfull and perhaps false For what certainty can there be that in euery particuler company of them who professe the true fayth rightly vse the Sacraments there is alwayes a coÌ„pany of the iust and elect when as Christ sayth Many are called but few are chosen Matt. â—0 especially if as Protestants say one or two make a church Surely Danaeus Cont. 4. pag. 689. seemeth to deny this saying These visible companies are sometymes a part of that true Church sometymes none But admit that in euery company of true professors there be always a company of iust and elect what reason were this to terme the society in profession of true fayth the true Church if in deed the society in iustice predestination be the only true Church This would suffice to say that the apparent Church could neuer be separated from the true Church but not to call that society the true Church which indeed is only the outward appearance of the true Church And much lesse would it suffice to call it the church properly so termed the spouse and body of Christ the Catholike Church the Church which we professe to belieue as the Protestants haue termed the visible Church Neither can these epithets or names be giuen to any other society then to that which hath the true nature and substance of the Church indeed because they signify as properly and expresly that only Church as she can be expressed of vs by any words whatsoeuer And sith Protestants haue giuen them all to the visible church they must needs confesse that shee hath the nature and substance of the very true Church indeed and consequently that an inuisible Church is no true Church indeed 6. Fourthly I proue that the Church cannot be inuisible ProtestaÌ„ts somtyms say that the church cannot be inuisible because oftentymes Protestants do confesse it The Apology of the Confession of Ausburg chap. of the Church The Church is principally the society of fayth and of the holy Ghost in the hearts which yet hath her outward markes that she may be knowne Luther vpon the 4. chap. of Genesis tom 6. fol. 56 The Church was neuer so voyd of externall marks that it could not be not knowne where God was certainly to be sound And vpon 51. psalm tom 3. fol. 474 For Christ will not lye hid in the world but will be preached not between wals but vpon the house top Melancthon vpon the 11. of Daniel tom 2. pag. 511 It is necessary that the Church be a visible company Againe VVe seigne not an inuisible Church like to a Platonicall idea And in the Preface of his 3. tome he thinketh it so absurd to put an inuisible Church as he sayth To what tendeth that perdigious speach Monstruous to say the Church was inuible which denyeth that there is any visible Church We must needs confesse a visible Church And vpon the 3. chap. 1. Tim. tom 4. pag. 398 Others sayth he setting aside wholy the externall shew do speake of an inuisible Church as of a Platonicall idaea which is no where seene or heard Kemnice in his common places title of the Church cap. 3 God will haue vs to know where and which is the Church Therefore she must be knowne not to God only but also to vs and therupon is defined to be the visible company of them who imbrace the Ghospell of Christ and rightly vse the Sacraments Iames Andrews in his book against Hosius pag. 210 VVe are not ignorant that the church must be a visible company of teachers and hearers Againe The Church is and is called a company of men chosen of God in which the word of God soundeth incorrupt c. Hunnius in his treatise of Freewill pag. 91 God in all tymes hath placed his Church as in a high place and hath exalted it in the sight of all people and Nations Hutter in his Analysis of the Confession of Auspurg pag. 430 The elect are not the whole Church no if you speake only of the true church For the church consisteth not only of inward sayth in Christ but also of the outward administration of the word Sacraments Now as farre as this in outward rite is performed so farre the true Church truly is visible Beurlin in the Preface of his Refutation of Sotus I confesse the Church of Christ is alwayes to be acknowledged visible And he addeth that all confesse the same The same doctrine is taught by Gesner loc 24. by Adam Francis in his 11. place and by other Lutherans Amongst the Sacramentaries thus writeth Vrsin in Prolegomenis ad Catechcsin pag. 2 The Church must needs be seene in this world that the elect may know vnto what company they must adioyne themselues in this life Iunius Cont. 4. lib. 3. cap. 13. affirmeth that it is impious to say that the Church can wholy want a visible forme Keckerman in the 3. book of his Theologicall systeme writeth that the Church must always be sensible that other nations may know to what church they ought to adioyne themselues and that Confession of sincere doctrine can neuer faile wholy nor the visible church wholy erre Danaeus in his booke of the visible Church dareth to say that who denieth the true church of God and that visible to haue byn from the beginning of the world he without doubt sheweth himselfe to be ignorant in holy scripture Amongst our English Protestants M. Hooker in his 3. booke of Ecclesiasticall policy pag. 126 God hath had euer euer shall haue some Church visible vpon earth D. Feild in his 1. booke of the Church cap. 10 For seing the Church is the multitude of them that shall be saued and no man can be saued vnlesse he make Confession vnto saluation for fayth hid in the heart and concealed doth not suffice it cannot be but they that are of the true Church must by profession of the truth make themselues knowne in such sort that by their profession and practise they may be discerned from other men And D. White in defence of his Way cap. 4. pag. 390 I acknowledge the prouidence of God who hath left the records of history to confirme our fayth and freely graunt our religion to be false if the continuall descent thereof from Christ cannot by such record be shewed Moreouer at sometyms they not only confesse that the Church is alwayes visible but
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
the word that it leaueth to be a Church In cap. 17. Ioannis tom 5. fol. 203 For God hath not determined to conserue them the faythfull without outward meanes albeit he could do it Also vpon the 1. chap. of Zacharias Although God can teach men the Ghospell without sermons yet he will not do it And of the Notes of the church tom 7. fol. 149 VVhat could or would the people of God belieue vnlesse the word of God sounded there Melancthon in locis tom 3. cap. de libero arb fol. 311 God gathereth a true Church by the voice of the Ghospell and not otherwise Kemnice in the 2. part of his examen tit de Sacramento ordinis pag. 391 God by his certaine counsell hath determined that he will dispense those things which belong to the matter of our saluation not immediatly by infusing new and peculiar reuelâ—tions into the minds of men without any meanes but by the outward Ministry of the word Caluin 4 Institut cap. 1. § 5 Howbeit Gods power be not tyed to outward meanes neuertheles be hath tyed vs to the ordinary meanes of Preaching Many are pusht on by pride disdaine and emulation to perswade themselues that they can profit inough by priuate reading and meditating And § 4 The knowledge of her the visible Church is profitable to vs yea necessary for we cannot come to life vnlesse she conceiue vs in her wombe beare vs nourish vs with her duggs And in 1. Tim. cap. 3 The office of preaching which God hath left in his church is the only instrument of truth that it go not out of mens minds The Ministery of the word being taken away God truth will fall downe Beza epist 20 It is cleare that fayth cometh of hearing and therefore preaching must goe before fayth Tayé in his Enchiridion disput 60 The necessity of ecclesiasticall Ministry appeareth in that without it we can not know the word of God nor his will therein reuealed vnto vs. D. Whitaker lib. 1. de Scriptura cap. 9 sect 9. pag. 106 The ministry being taken away neither fayth nor Charity nor obedience nor any vertue will remayne safe And cap. 2. sect 6. pag. 37 VVe cannot at all belieue without the Ministry of the church And lib. 3. cap. 15 sect 20. pag. 478 I affirme determine and hold that there is no entrance to saluation without the Ministry of the word Againe by the Ministry of Pastors we belieue the Scripture neither is it to be hoped that without this Ministry sayth can grow in our minds And cap. 5. sect 2 I confesse the Ministry of the Church to be most necessary And Cont. 2. quest 5. cap. 19. pag. 550 VVe neuer come to fayth without preaching of the word D. Fuâ—ke de Succes pag. 30 The peoples saluation cannot be procured without preaching And pag 162 No Christian will deny preaching of the word to be necessary for the edification of the church M. Latimer in his sermons fol. 38 Take away preaching and take away saluation Fol. 99 The office of preaching is the only ordinary meane whereby God hath determined to saue vs. M. Cartwright in M. Hooker lib. 5. of Ecclesiasticall policy p. 41 Reading may set forward but not begin the worke of saluation sayth may be nourished therewith but not bred herein mens attention to the Scriptures and their speculation of the creatures of God haue like efficacy both being of power to augment but neither to effect beliefe without sermons And the Puritans in D. Whitgifts Answere to the Admonitions Reading is no feeding How then could there be any Protestant Church or fayth at all before Luther when as we heard before there was then no Protestant preacher Scripture requireth preaching And in like sort sometymes they confesse that the Scripture it selfe teacheth that preaching is necessary to haue fayth The Confession of Auspurg cap. de potest Eccles pag. 59 Euerlasting iustice the holy Ghost eternall life cannot be had but by the ministry of the word and Sacraments as Paul sayth The Confession of Bohemia art 10 They graunt that none can attaine to right sayth vnlesse he heare the word of God according to that of S. Paul Fayth is of hearing And againe How shall they belieue in him of whome they haue not heard And the Protestants in their conference at Marspurg agreed as reporteth Hospinian part 2. Histor fol 77 That the holy Ghost if we speake of the ordinary course giueth fayth to none vnlesse preaching or the vocall word goe before but by and with the vocall word he worketh and maketh fayth where and in whome it pleaseth him Rom 10. Caluin also 4. Institut cap. 1. § 5 God inspireth fayth into vs by the instrument of his Ghospell as Paul admonisheth that sayth is of hearing Againe VVe must hold that which I haue set downe out of Paul that the Church is not otherwise edified but by outward preaching and in 1. Tim. cap. 3 Paul meaneth simply that which in other words he deliuereth Rom. 10. because fayth is of hearing that there will be no sayth vnlesse there be preaching The like he hath 1. Cor. 3. v. 6. Heb. 4. v. 12. and Ephes 4. v. 12. Beza in the Conference at Montbelgard pag. 407 The ordinary manner whereby fayth is infused is by hearing the word Rom. 10. And Bucer in cap. 10. Rom The Apostle knew that God could call men without the ministry of men neuertheles he absolutely wrote How shall they belieue in him of whome they haue not heard Hyperius also vpon the same place That is that all belieue and call vpon God it is needfull that before they heare the Ghospell and be taught D. Whitaker lib. 1. de Scrip. cap. 2. sect 4 That of the Apostle how shall they belieue without a preacher conuinceth this much that preaching is necessary to conceiue assured of fayth God And c. 10. sect 4 The Apostle doth plainly say that fayth is of hearing And Cont. 2. quest 5. c. 19. pag. 549 This place of Isay 59. sheweth that true preaching of the word shall be perpetuall in the Church M. Perkins in his exposition of the Creed col 787 I answere that place Rom. 10. Faith is of hearing to be vnderstood of iustifying fayth So that neither the visible nor inuisible Church could euer haue byn without preaching 6. Out of all that hath byn sayd in this and the former chapter I thus make my fourth demonstration for to proue that Luther was Author of the Protestant Church If before Luther the Protestant Church had no Pastors she was not then at all But then she had no Pastors at all Therefore then she was not at all And by him she came to haue both Protestant Pastors and sheep Therfore by him she had her beginning The Maior is euident by those Confessions of Protestants which we haue rehearsed in this chapter and the Minor by those that were repeated in the former That the Protestants Church and Religion before Luther
of heretiks This in summe I will say heretikes are not otherwise to be dealt with all then Infidells 〈◊〉 Iewes Caluin also in his 2. booke of Institution cap. 15. number 1. Rightly Augustin denyeth Heretikes haue the same foundation with the godly albeit they preach tâ—â— name of Christ And in his instruction against the Libertines That we may speake properly Heretikes are not oâ—ly like to wolues or theeues but much worse Beza in his booâ— of punishing Heretiks If one terme Heretikes saithleâ— apostatas he shall giue them their due title And againe Heretikes affirme Christ in word and deny him indeed Danaeus in his 5. Controuersy and 691. pag. An heretike condemned by lawfull iudgement and actually cast out of the Church is not of the visible Church nor of the inuisible neither actually or apparently so long as he remaineth in that state Polanus in his 7. booke which he termeth Syntagma cap. 5. Heretikes whiles they remayne such are not members of the Catholique Church And Vorstius in his Anti-bellarmin pag. 79. The Ghospellers do esteem Antichrist in common to be euery heretike who opposeth himselfe eyther openly and plainly or closely and indirectly to Christ and his doctrine And in the 121. pag. There is no controuersy betweene vs and our aduersaries touching heretikes Schismatikes and Apostatas properly and truly so called that they are altogeather out of the Church of Christ Thus forraine Protestants In England English Protestants his Maiesty in his epistle to Cardinal Peron written by Casaubon The King damneth and detesteth those who either haue departed from the sayth of the Catholike Church and are become heretikes or from the Communion and are become Schismatikes The Apology of the Church of England part 3. diuis 3. VVe condemne all sortes of the old heretiks as the Arians the Eutichians c. and shortly all them that haue a wicked opinion either of God the Father or of Christ or of the holy Ghost or of any other point of Christian Religion for so much as they be confuted by the Ghospell of Christ we plainly pronounce them for damnable and detestable persons and defy them euen to the diuell D. Whitaker in the preface of his Controuersies If we be heretikes it is reason they should warne all theirs to fly from vs. And Controuer 2. question 1. cap. 4. That he proueth heretikes and Apostatas and Schismatikes not to be members of the true Church maketh nothing against vs. None of our men euer taught that The like he hath question 5. cap. 1. and 18. D. Sutliue in his first booke of the Church cap. 1. Heretikes are not of the Church D. Morton in his Apology 1. part 1. booke cap. 3 affirmeth that Heretikes are not to be accounted of the â—hurch in truth but in name not indeed but equiuocally Finally D. White in his way to the Church pag 110. All hereticks teach the truth in some things and yet we deny them to be the Church of God And in the defence of the same way cap. 8. sect 1. There is little or no difference betweene the Diuell and an Apostata or Heretike 4. The same censure they sometymes giue of Schismatikes They exclude Schismatiks as appeareth by the words of his Maiesty D. Whitaker and Vorstius already rehearsed Besides Luther in his great Catechisme tom 5. pag. 628. affirmeth the sense of that article The Communion of Saints to be this I belieue that there is on earth a litle Congregation of Saints agreeing in all things without sectes or Schismes And Melancthon in his book against Swenfeild tom 2. LutheraÌ„s pag. 201. Neither is there more then one Church the Spouse of Christ neither doth this company consist of diuers Sectes Salomon Gesnerus in his Common places the 24. place of the Church Catholiks are opposite to Schismatikes heretiks The same teacheth Schusselburg in his 8. tome of the Catalogue of heretikes pag. 726. 727. Amongst the Sacramentaries the Switzers in their Confession SacrameÌ„taries article 17. do thus professe VVe so much esteeme the Communion with the true Church of Christ as that we teach that those cannot liue before God who communicate not with his true Church And the French Protestants in theirs article 26. VVe belieue that none can lawfully withdraw themselues from the assemblies Bullinger in his Epitome or Compendium of fayth 6. booke 11. cap They be out of this Church whâ— vpon enuy or contention separate themselues from her withouâ— cause will haue some thing peculiar to themselues Musculus also in his common places in the title of the church The vnity of Heretiks and Schismatikes is bastard and diuided True entier and Catholike vnity is not among Schismatikes And in the title of Schismatikes A Schismatike putteth himselfe in daunger of losse of his saluation in departing from the Communion of the flock of the Lord. For by that departure he is not only separated and diuided from that Ecclesiasticall and externall society of the faythfull but also from participation of the bloud and spirit of Christ Caluin likewise in his treatise of the necessity of reforming the Church VVe do professe the vnity of the Church such as is described by S. Paul to be most deare vnto vs and we accurse all them that shall any way violate it And in his fourth booke of Institutions chap. 1. numb 2 Vnlesse vnder Christ our head we be vnited to all the rest of his members there is no hope for vs of the euerlasting inheritance For we cannot haue two or three Churches vnlesse Christ be torne in pieces And num 4. Out of the lap the Church there is no saluation departure from thence is alwayes pernicious Againe num 10 God maketh so great account of the Communion with his Church as he holdeth him for a renagate and fugitiue whosoeuer obstinatly separateth himselfe from any Christian society which retaineth the true vse of the word and Sacraments And he addeth that the forsaking of the Church Is the deniall of God and Christ The like doctrine he deliuereth in his Catechisme vpon the 1. Cor. cap. 1. and other where Polanus in his Theses part 2. sayth Schismaticall Churches are to be forsaken And Bucanus in his places loc 41. of the Church quest 33. auoucheth Schismatiks to be out of the Church and quest 5. that they are not vniuocally a Church that is they haue not the true nature of a Church The same sayth Danaeus in his treatise of Antichrist cap. 17. And in his 3. booke of the Church cap. 5. writeth thus Schismaâ—ikes actually excommunicated and cast out of the Church by lawfull sentence are no more of the visible Church For sayth he the marke that you be of the visible Church is this that you outwardly professe the fayth and communicate in Sacraments with the rest of the Church And he addeth that such are neither actually of the inuisible Church but only in possibility and that the holy Fathers liken sucâ— to
Heathens Pagans and infidells And in his Apology for the Switzers Churches he defineth Schisme to be a separation from the rest of the body of the Catholike Church Zanchius also in his treatise of the Church cap. 7. reacheth that Schismatikes are not in the Church And suâ—us in his 3. booke of the Church c. 5. approueth the fame of such Schismatikes as separate themselues from the whole Church The strangers in England writing to Beza in the 24 epistle haue these words in their 13. article VVhosoeuer is lawfully excommunicated of a particuler Church or cutteth himselfe of vpon vnlawfull causes and with scandall in that doth loose all priuiledge of the Catholike Church And Beza answereth them in the name of the Church of Geneua in this manner Your thirteenth article we wholy receiue at most orthodoxall Casaubon in his 15. exercitation against Baronius num 6. It is an vndoubted truth that how often soeuer a pious flock is ioyned to a true Bishop there is a Church of God in so much that if any forsake that Church it cannot be doubted but that he is out of the Church Finally Chamier in his epistle to Armand excludeth Schismatikes out of the Church because sayth he they want the sincerity of the Sacraments English ProtestaÌ„ts Amongst our English Protestants his Maiesty in his foresayd epistle to Cardinall Peron All those testimonies of Augustin proue only this that there is no hope of saluation for those who leaue the Communion of the Catholike Church which the King willingly graunteth D. Whitaker in his 2. controuer 5. quest 6. cap. sayth It is false that hereticall and Schismaticall Churches be true Churches Againe The Catholike Church consisteth not of diuided but of vnited members And cap. 2 The true and Catholike Church is that which consisteth of Catholiks D. Fulke in his booke of the succession of the Church VVhat auailed it them to eternall saluation to haue byn sound in Religion and doctrine seing they were cut of from the Communion of the true Church in which alone saluation is and from her true head VVhat skilleth it whether one being drawne by heresy or Schisme from the body of Christ be subiect to euerlasting damnation D. Humfrey in his answere to the 3. reason of F. Campian VVe confesse that he is vndone who is separated from the followship of the Church And D. Feild in his first booke of the Church cap. 7 The name of the Catholike Church is applyed to distinguish men holding the sayth in vnity from Schismatiks And in his 2. booke c. 2. he sayth that Schismatikes are not Catholike Christians Thus we see how Protestants sometymes do teach that the true Church consisteth of Catholiks of members vnited not deuided that it hath no Schismes or Sects That Schismatiks are not Catholiks that their vnity is not true nor Catholike that their Churches ought to be forsaken that they are not vniuocally Churches nor true Churches that they are not members of the true Church but out of the Church altogeather out of the Church and actually neither of the visible nor inuisible Church and that this is an vndoubted truth which coÌ„fession of theirs must be well noted and kept in mind for thereby is ouerthrowne as we shall see in the 2. booke their only argument wherwith they endeauour to proue that their Church was before Luther and also is defaced their only essentiall mark of finding the true Church by the truth of doctrine For Schismatikes as we shall heare them confesse in the 2. booke hold true doctrine and neuertheles as here they acknowledge are not of the true Church They exclude those that deny any fundameÌ„tal article 5. In like manner they do commonly debarre from their Church all such as deny any principall or fundamentall point of fayth Melancthon in his booke of common places in the title of the Church They are not members of the Church who pertinaciously maintaine errours opposite to the foundation And in his answere to the Bauarian articles Saints may haue errours but not such as ouerthrow the foundation In his examen of those that are to take orders Agreement in the foundation LutheraÌ„s is a thing necessary to the vnity of the Church And vpon the 3. cap. of the 1. epistle to Timothy The foundation is held in the Church otherwise there should be no Church at all And in his 79. proposition tom 4 It is most certaine that those companies are not the Church of God who either are altogeather ignorant of the Ghospell or impugne some article of the foundation that is some article of fayth or doctrine of the decalogue or maintaine open idols Chemnitius in his common places pa. 3. title of the Church Neither can these be acknowledged for the true Church who imbrace fundamentall errours And the Lutherans in the conference at Ratisbon Ses 14. Hutter in his Analysis of the Confession of Auspurg Gesner in his 24. place Adam Francis in his 11. place and other Lutherans commonly agree that the Church cannot erre Fundamentally or in the Foundation And the Confession of Saxony giueth this note to know who are in the Church SacrameÌ„taries Those who hold the Foundation As for Sacramentaries Caluin in his 4. booke of Institutions cap. 2. num 1 So soone as a lye hath broken into the castle of Religion the summe of necessary doctrine is inuerted the vse of Sacraments is fallen certainly the destruction of the Church ensueth euen as a mans life is lost when his throat is cut or his vitall parts deadly wounded And soone after It is certaine that there is no Church where lyes and errour haue gotten to the toppe And cap. 19. num 17 VVithout doubt the Church of the faythfull must agree in all the heads of our Religion Sadeel in his answere to the Theses held at Posna cap. 12 I thinke the matter is thus to be defined by the word of God that if any in what Church soeuer dissent in the foundation of sayth and be obstinate in their errours such appertaine not to the vnity of the Church The like he hath in his answere to Arthure cap. 12. Vesinuâ— in his Catechisme quest 54. cap. 4 The whole Church erreth not nor wholly nor in the foundation Polanus in his Thesis of the Church sayth The Church erreth not in the foundation The same teacheth Zanchius in his treatise of the Church c. 7. Lubbertus in his 2. booke of the Church c 3. Vorstius in his Anti-bellarmin pag. 139. Bucanus in his 41. place and other Sacramentaries commonly And with them herein agree our English Protestants English ProtestaÌ„ts For thus sayth his Maiesty in his epistle to Cardinall Peron The Churches are vnited in vnity of sayth and doctrine in those heads which are necessary to saluation And D. Whitaker in the preface of his Controuersies The foundations of sayth are of that nature that one being shaken nothing in all religion remaineth sound And Contr. 2. quest 4. cap.
1 We say that the Church cannot erre in things simply necessary Which he often repeateth in the 2. cap. And quest 5. cap. 17 If any fundamentall doctrine be taken away the Church straight way falleth And cap. 18 The fundamentall articles are those on which our fayth relyeth as the house vpon the foundation Againe If any fundamentall and essentiall principle of fayth be ouerturned or shaken it cannot be truly called a Church And quest 6. cap. 3 That is no true Church which taketh away one only foundation The same he teacheth in his 1. booke of the scripture cap. 7. sect 8. and cap. 12. sect 3. M. Perkins in his explication of the Creed If any man or Church retaine or defend obstinatly or of willfull ignorance a fundamentall errour we must not account them anymore Christians or Churches D. Sutliue in his first booke of the Church cap. 1 Those blemishes take away the name of the true Church which are against the grounds of fayth D. Feild in his 2. booke of the Church cap. 3 Purity free from fundamentall and essentiall errour is necessarily required in the Church D. Morton in the 1. part o◠his Apology booke 2. cap 38 Purity of doctrine in fundamentall principles of fayth is required to the being and constitution of the Church And in his answere to the Protestants Apology l. 4. c. 3. Sect. 5 The deniall of fundamentall doctrines doth exclude men from saluation and disannulleth the name of the Church in the gainsayers D. White in his way to the Church pag. 110 VVe do not thinke euery company to be the true Church that holdeth only some points of the true fayth but it is requisite that the foundation be holden And in his defence of the way cap. 17 A fundamentall point is that which belongs to the substance of fayth and is so necessary that there can be no saluation without the knowledge and explicite fayth thereof And surely they all and at all tymes ought to affirme this seeing they deliuer truth of doctrine as an essentiall marke of the Church which they must needs vnderstand and so Vorstius in his Anti-bellarmin pag. 148. expresseth it of true doctrine in fundamentall points And this their doctrine touching this matter I earnestly commend to the memory of the Reader because it is necessary to find out what a Protestant is and also is one of the grounds whereby it may appeare that there was no Protestant Church before Luther because before him there was no company which held all the same fundamentall points of doctrine which Protestants do hold 6. Finally They exclude all that deny any article of fayth they sometyms shut out of their Church all those who deny any one point of fayth be it fundamentall or other For thus writeth the Apology of the Confession of Auspurge The Church of Christ is not among them who defend naughty opinions contrary to the Ghospell And Luther in his epistle to Count Albert It is not inough if in other things he confesse Christ and his Ghospell For who denieth Christ in one article or word denieth him who is denied in all because there is but one Christ Lutherās the same in all his words And vpon the 17. cap. of Deuteronomy Faith suffereth nothing and the word tolerateth nothing but the word must be perfectly pure and the doctrine alwayes sound throughout And vpon the 17. cap. of S. Matthew Fayth must be round that is belieuing all articles though small ones For who belieueth not one article rightly belieueth nothing righly as Iames sayth VVho offendeth in one is guilty of all and so who in one article doubteth or belieueth not at least obstinatly dissolueth the roundnes of the graine and so can do no good And vpon the 5. cap. to the Galathians In diuinity a small errour ouerthroweth all the doctrine Doctrine is like to a Mathematicall point it cannot be deuided that is it cannot suffer either addition or detraction And when Zuinglius and his followers desired of the Lutherans to be esteemed as their brethren Melancthon as Hospinian reporteth in his Sacramentarian history fol. 81. roughly sayd vnto them VVe meruaile with what conscience they can account vs for brethren whome they iudge to erre in doctrine And againe fol. 82. Luther grauely spake vnto them saying he greatly merueiled how they could hold him for a brother if they thought his doctrine to be vntrue And the same Melancthon togeather with Brentius writeth thus to the Lantgraue Perhaps Christians who are entangled in some errour which they do not obstinatly defend may be tolerated as brethren but they which not only bring false doctrine into the Church but also maintaine it are not to be acknowledged for brethren And againe Melancthon in his examen of those who are to take orders tom 3. There are in that company of the Church many who are not Saints but yet agreeing in doctrine The Deuines of Wittemberg in their refutation of the orthodoxall consent pag. 73 Like as he who keepeth the whole law and offendeth in one as Iames the Apostle witnesseth is guilty of all so who belieueth not one word of Christ albeit he seeme to beliue the other articles of the Creed yet belieueth nothing and is to be damned as incredulous For euery heretike did not impugne euery article of fayth but commonly each of them of purpose impugned some one or other whome neuertheles the Church iustly condemned as heretikes if they pertinaciously stood in their errours Schusselburg also in his 3. tom of the Catalogue of Heretiks pag. 85. Christian fayth is one copulatiue and who denieth one article of fayth calleth in doubt the whole body of the heauenly doctrine Which he repeateth againe in the next pag. And tome 8. pag. 361 The Lutherans do fly him who depraueth the doctrine of truth in any article whatsoeuer And in his 2. booke of Caluinisticall diuinity article 1 VVe are certaine by the testimony of Gods word that an errour in one false doctrine obstinatly defended maketh an heretike For S. Chrysostome vpon the epistle to the Galathians sayd most truly that he corrupteth the whole doctrine who ouerthroweth it in the least article And Ambrose wrote rightly to the Virgin Demetrias That he is out of the number of the faythfull and hath no part in the inheritance of Saints who disagreeth in any thing from the Catholike truth Sacramētaries Thus the Lutherans Peter Martyr in his epistle to the straungers in England tom 2. loc col 136 VVe answere all the words of God as farre forth as they proceeded from him are of equall waight and authority and therefore none may receiue this and reiect that as false Iames sayth boldly who sinneth in one becommeth guilty of all That if it haue place in keeping of the commandements is also true in points of fayth Sadeel in his index of Turriās Repetitions pag. 806 I sayd that it was no true Church which teacheth doctrine repugnant to the
de natura Dei Hospin part 1. Histor lib. 1. cap. 2. Vorstius in Anti-bellarmin pag. 116. and others moe And as their iudgements are different touching the fundamentall articles of fayth so in determining who are to be accounted members of their Church their opinions are vnlike Some of theÌ„ say that the summe the cheife and principall heads of fayth and all things necessary to be belieued are comprized in the Apostles Creed The Apostles Creed The principall heads of fayth sayth Caluin 2. Institut c. 16. § 8 are set downe in the Creed And it is as D. Whitaker sayth lib. 3. de Scriptura cap. 3. sect 1. a list of the cheife heads of fayth It containes sayth M. Perkins in his Reformed Catholik col 476. all points of Religion which we are necessarily to belieue Hemingius in Syntagmate pag. 196 It containes the ground-work of the whole frame of Religion Vrsinus in Cathechesi The summe of those things which the Ghospell proposeth vnto vs to belieue that we may be partakers of Gods couenant is comprehended in the Apostles Creed Pareus lib. 1. de Iustificat cap. 9. hath these words In the Creed is layd open the summe of that doctrine which we must belieue to saluation The same teacheth Luther tom 7. in 3. symbol fol. 138. Confessio Pasatina in initio prefat Syntagmat Confes the French Catechisme Brentius in Prolegomenis pag. 244. The Catechisme of Heidleberg part 2. Bullinger in compendio fidei lib. 6. cap. 2. and tom 1. decad 5. serm 2. Polanus in Analysi Catechismi Basse Boysseul in confutat Spondei p. 10. Raynolds in Apol. Thes pag. 241. Carleton in Consensu tract de Eccles c. 9. The same is intimated by Zanchius lib. 1. epist pag. 219. and by Musculus in locis tit de Eccles pag. 309. These men then if the sequele of their doctrine be correspondent to the premises must needs acknowledge that the profession of the Apostles Creed though ioyned with the denyall of whatsoeuer other articles of fayth sufficeth to make a Protestant and a limme of their Church And some of them there be who confesse it For Bullinger lib. cit cap. 11. fol. 83. sayth All that we comprise in the 12. Beliefe of the Apostles Câ—eâ—d sufficient to saluation articles is the true and Christian fayth vnto which whosoeuer cleauech he beliueth right is approued of God is iustified and made partner of euerlasting life Caluin cont Gentil pag. 659 The confession of fayth contayned in the Apostles Creed ought to be inough for all modest Christians And Musculus in the place last quoted They are wonderfull vnreasonable and vnaduised who not content with this beliefe exact of the faythfull that they belieue yet other things which are neither mentioned in the Apostles Creed nor in baptisme Aretius in locis part 3. fol. 67 The articles necessary to saluation are those which the Creed hath set vs downe As for the rest since the matter cannot be decided variety of iudgements must be borne with all Polanus also in the place before cited These articles of the Creed if they be vnfaynedly belieued suffice to purchase saluation nor is it required we should belieue ought besides And Hall in â—ua Roma irreconcil sect 1 VVe are all one and the same Church as many as in any part of the earth worship Iesus Christ the only Sonne of God and Sauiour of the world and professe the same common beliefe comprised in the Creed The Creeds 2. Some of them will haue the grounds of fayth to be contained in the Creed as Plessy lib. de Eccles c. 5. Hereupon Marke Antony de Dominis in consil suae profect pag. 18. 20. sayth Restore peace and charity to all Christian Churches which professe Christ by the essentiall cognisances of beliefe Others ad to the Creeds the 4. generall Councels or at least one of them as D. Andrews in Respons ad Apol. Bellarmin cap. 1. pag. 52 That which is set downe in the Creeds and 4. generall councells The Creeds the 4. generall â—ouncels is to vs a sufficient obiect of fayth And in Tortura Torti pag. 127 Nor do we lightly discerne and try heresy by other touch-stone then by examining whether it be repugnant tâ— any of the three ancient Creeds or 4. ancient generall councells And Melancthon tom 3. l. de iudicijs Synodorum fol. 389. sayth of himself that he is not without the Church because he faythfully imbraceth all the articles of the Apostles and Nycen Creed Musculus also in the place aboue quoted puts downe this conclusion As many as belieue the Apostles and Athanasius Creed hold all the Catholike fayth and are not heretkes but Catholiks Some of them are of opinion that al the fundamental points of beliefe are contayned in the Creed and decalogue The Creed and Decalogue as Melancthon tom 1. in cap. 7. Matth. pag. 402. tom 3. in respons ad artic Bauar fol. 363. Vrsinus in Miscellaneis Thes 8. pag. 1â—4 M. Perkins in his exposition of the Creed col 789. Some of them say they are in the Creed the decalogue and Lords prayer The creed Decalogue and Lords prayer as Luther tom 7. in Enchirid. fol. 118. Beza lib. de notis Eccles pag. 52. Keckerman lib. 1. System Theol. 201. D. White in the preface of his way and in his defence of the same cap. 8. pag. 54. Others reckon the 10. commandements the Creed the Lords prayer the Sacraments as D. Whitaker cont 1. quest 4. cap. 4. The creed Decalogue Lords prayer Sacraments And the Ministry pag. 342. howbeit quest 5. cap. 9. pag. 362. he omitteth Sacraments putteth in Catechisme in exchaunge Vorstius in Antibellarm pag. 24. vnto which Ieslerus lib. de bello Euchar. pag. 40. adioyneth the ministry And these men according to their seuerall decisions concerning the fundamentall points of beliefe must with like diuersity require in a limme of the Protestant Church either the beliefe of the Creed alone and decalogue or must adde besides as each think it needfull the Lords prayer the Sacraments Baptisme and worship of Christ the Catechisme and the Ministery 3. But sometymes they giue larger scope demaund farre lesse to wit Baptisme only or faith in Christ Let him let Chrâ—sâ—ianity staÌ„d saitâ— D. Andrews in respons cit cap. 5. pag. 126 in baptisme and worship of Christ. M. Morton in his booke of the Kingdome of Israel and the Church pag. 91 In what place soeuer any society of men adore true God in Christ they professe the substance of Christian Religion Baptisme alone Ierlach us disput 22. de Eccles pag. 662 VVheresoeuer baptisme remaines curier in regard of its substance thither reacheth the territory of the Catholike Church Luther de Notis Eccl fol. 150. Againe If they acknowledge true baptisme both in oâ—rs and in other congregations they must yeld that in the same there is likewise the Catholike Church And Hurterus in his
that the Church may for a tyme swarue from the truth euen in some fundamentall points and be notwithstanding safe And Zanchius lib. 1. epist pag. 221. will not haue vs forsake any coÌ„pany on occasion of false opinions which swarue from the groundwork of fayth D. Hall likewise in sua Roma irreconc sect 1. sayth that the true Church may foster such errours As by deduction and consequence destroy the foundations of beliefe D. Fulke in his serm vpoÌ„ the Apocalips hauing made this obiection to himselfe that seing the Church is the Espouse of Christ it cannot be that he suffered it to be possessed so many ages with damnable errors answeares it in this manner VVhat Christ himselfe hath sayd that the errors of false Prophets should be exceeding great in as much as the very elect if it might be should be led into errour And lib. de Succes Eccles pag. 122. he sayth It seemes not fitting to take from the Grecians the name of a Church whome notwithstanding he confesseth to be ensnared with grieuous errors Now a grieuous errour according to D. Whitaker cont 2. quest 4 cap. 1. dissolues the foundation and may therfore be termed fundamentall M. Perkins in his exposition of the Creed col 790 VVhen an errour is repugnant to the foundation either directly or by necessary consequence if it proceed of weaknes he in whome it is ought to be reputed a member of the vniuersall Church And vpon 1. Galat. v. 2 If a Church through frailty fall into errour although it concerne the foundation notwithstanding it remaynes yet a Church as is certaine by the example of the Galathians And vpon the epistle of Iude v. 19 The Church of Gaelatia through weaknesse remoued it selfe vnto another Ghospell and erred in the foundation yet Paul writeth to it as to the Church of God D. Willet affirmeth the same in his Synopsis cont 2. q. 3. pag. 104. And Melancthon tom 2. lib. de Eccl. pag. 123. toucheth the same string when he sayth The true Church it selfe may haue errours which obscure and darken the articles of fayth And tom 4. in cap. 9. Rom God gathereth alwayes some company in which the foundation is kept sometymes lesse pure sometymes more D. White in his way pag. 111 Some articles lying in the very foundation may be belieued not so clearly Nay sometymes they dare auouch that those very Corinthians that denyed the resurrection and those Galatians also that changed the Ghospell of Christ into another Ghospell were of the Church Luther in 1. cap. Galat fol 215. Perkins loc cit For thus the Switzers Confession c. 17 VVe are not ignorant what manner of Churches those of the Corinthians and Galathians were in the Apostles tyme which the Apostle accuseth of many and grieuous crimes and yet termeth them the holy Churches of Christ And Caluin 4. Institut cap. 1. § 27 Most greiuous sinnes possesse sometymes whole Churches The Apostasy of the Galathians was no small offence the Corinthians were lesse excusable then they howbeit neither of them are excluded from the Lords mercy Sadeel in his answere ad Thes Posnan cap. 12. pag. 866 The Galathians and Corinthians though corrupted with errour and disagreeing each from other about the cheife groundwork of beliefe and that not concerning the manner but touching the matter it selfe retained notwithstanding the name of a true â—hurch And hence he gathereth that the debate and disagrement betweene the Lutherans and Caluinists concerning the Eucharist doth not let either of them from being of the true Church 5. The deeds of the Lutherans and Sacramentaries yeld vs a second kind of proofe For the Electorall or milde Lutherans in colloq Aldeburg scripto 8. call themselues LutheraÌ„s professe that theÌ„selues differ fundamentally Fellowes and companions of the same Ministery fellow-cittizens and fellow-soldiers of those of Saxony or rigorous Lutherans of whome notwithstanding scripto 6. pag. 111. they giue this censure They haue shewed themselues to dissent from our Churches in the foundation Againe VVe will make it euident that they impugne the fundamentall doctrine And scripto 4. pag. 4 Our opinion is that we disagree not about impertiment matters only or things of no consequence but about the maine and cheifest matters And scripto 7 This one thing they ayme at and bend all their endeauours to vndermine and ouerturne the groundwork of sauing doctrine And pag. 374. they complaine that those of Saxony do often cry out of them that they are worse then any idolaters And the Sacramentaries in Praefat. Apologet. Orthodoxi consensus write thus of the Lutherans They haue hitherto suffered among them such as call in question the doctrine of iustification of originall sinne of free will of the Ghospell of the law and vse thereof of Christs descent into hell of his person of the election of Gods children and many other articles of no small moment which things they easily put vp because all these go vnder the name of Lutherans Now that the Sacramentaries likewise acknowledg the Lutherans for their brethren is apparent by the Apology of the Church of England by the consent of Poland by the preface of the Syntagme of Confessions SacrameÌ„â—taries challenge LutheraÌ„s by the Conferences of Marspurg and Montbelgard and other publike writings and registred acts and yet they see and openly exclaime against their errours in fundamental points of fayth Of Luther thus writeth Zuinglius tom 2. Resp ad Luther fol. 401 And yet say they differ fundameÌ„tally from theÌ„ VVe iudge thee a worse seductour impostour and denyer of Christ then was Marcion himselfe And fol. 430. Luther as yet is entangled and sticks fast in two errours exceeding grieuous and in most foule ignorance Of Melancthon thus sayth Caluin epist 183 Either he openly impugneth true doctrine in the cheifest heads or else hideth his meaning craftily or not very honestly And epist 179. he complaineth that Melancthon endeauoureth to ouerthrow his doctrine of predestination VVithout which sayth he the knowledge of Gods free and vndeserued mercy is vtterly lost The like he sayth epist 141. Sturmius lib. de Ratione incundae Concordiae sayth plainly that the Lutherans do pluck vp the foundation of Christian Religion And Bullinger in fundamento firmo writeth that the very infidelity of the Iewes and Gentils is by the Lutherans brought into the Churches Cureus in Exegesi Sacramentaria pag. 91 Surely the controuesy between the Lutherans and Sacramentaries is concerning the foundation The Sacramentaries in the Preface of the Conference at Mulbrun say that the Lutherans Teare in preces and adulterate the articles of the incarnation of the true humane nature c. VVhich articles say they no Christian man can doubt but are the groundwork of saluation And in the foresayd preface They are at variance not about the Lords supper only but touching the person of â—hrist touching the vnion of his diuine and humane nature touching the vbiquity of his body and corporall manducation thereof
yea not so much as the outward face of a Church and that they exhort the Court of Parlament with perfect (d) Pag. 32. hatred to detest the present state of the Church that no (e) Pag 33 Iew no Turke no Papist could possibly haue spoken more spitefully of their Church and state and that they seeke to shake nay to ouerthrow the (f) Pag. 6. foundations grounds and pillars of their Church Finally that the Puritans will not account the Protestants their (g) Resp ad schedas Bancrofts suruey c. 33 brethren and yet the Protestants neuerthelesse acknowledge Puritans for their (h) Resp ad schedas Oxon. resp ad Miâ—len Lonfer ad Hampton Court p. 44. brethren and fellow-labourers in the Lords haruest In Scotland likewise as his Maiesty witnesseth That which was Catechisticall doctrine in one assembly was hardly admitted for sound and orthodoxe in another and yet these assemblies excluded not one another from the Church What can be therefore more cleare and euident then that both the Lutherans and Sacramentaries acknowledge when they list those to be members of their Church who deny fundamentall articles of their fayth 6. A third proofe may be drawne from the Protestants demeanour and carriage towards the Fathers ProtestaÌ„ts say the fathers dissent fundameÌ„â—ally from theÌ„ whome they claime and challenge for their fellow-cittizens and yet confesse plainly to omit what they acknowledge concerning other points that they were of a contrary beliefe in the article of Iustification by sole fayth wherein as shall be here after shewed they say the soule the summe and definition of Protestantisme consisteth Luther tom 1. In the art of iustification by only faith colloq German apud Coccium tom 1. pag. 131 In which errour that works ioyned with fayth do iustify were many of the Fathers And tom 5. in cap. 3 Galat. fol. 358. he sayth that of the difference which he espied between the law and the Ghospell as that the law taught iustification by works the Ghospell by sole beliefe There is nothing to be found in the works of the old Fathers Augustin held it in part Hierome and the rest knew it no Melancthon tom 1. in Dominicam Trinitaris pag. 89 It is meruaile that the cheife Doctours had no knowledge of the iustice of fayth Tom. 2. lib. de Eccles pag. 134 Chrysostome reckons vp many wayes and meanes to obtaine remission of sinnes as almes deeds teares and other works The Centuriatours of Magdeburg cent 3. cap. 4. col 79. seqq say that the Doctours of the third age Make workes the cause of our iustice in Gods sight Cent. 4. c. 4. col 293 In this article of iustification this age reuolted wholy from the doctrine of the Apostles And Cent. 5. in Prefat they say of the Fathers of that age Chrysostome and the residue attribute iustice vnto works they make works the meanes of saluation and ascribe iustification either in part or formally or wholly vnto works Gerlacinus tom 2. dispat 13 The ancient Fathers would haue the iustice life and saluation of a Christian man consist in obseruing Gods commaundements as Hilary Origen Tertullian Eusebius Chrysostomâ— Augustine c. Kemnitius in locis part 1. cit de Iustificat pag. 242. sayth that the Fathers Intermingled sometymes and entwyned the doctrine of good workes with the article of iustification sometymes plied and bended the article of iustification to good works And part 2. tit de lege pag. 106 If the Fathers disputes be all layd together the summe of them is this in effect that sinne and infirmity of nature is manifested by the law to the end we may search out a Phisitian by whose grace it may be so healed as it be able to satisfy and fullfill the law and so we be saued And ibidem in orat de lectione Patrum pag. 3. The suÌ„me of the fathers doctrine is iustification by works he sayth of S. Cyprian He had a fundamentall errour And pag. 4. of S. Hilary He held an erroneous opinion touching the foundation Caluin also lib. cont Ver si pellem pag. 353 Three maine points of our sayth to wit the corruption of our nature free and vndeserued iustification and Christs Priesthood are so darkly and obscurely touched in the ancientest writers that no certainly can be drawne thence Againe VVe shall neuer learne by the Fathers how we may be reconciled to God how the obedience of Christ is freely and vndeseruedly reputed ours Martyr in locis cit de scriptura col 1432 Other Fathers think good works much auaileable to iustification Hospin in epist dedicat part 1. Histor All the Fathers well nigh do now and then sprinkle and cast on with all the leauen of good works and attribute iustification to them either in part or formally or wholy Parcus lib. 4 de Iustificat c. 12 The Fathers both Greek and Latin especially those that wrote before the Pelagian bickerings fancied ouer much and tooke too great a liking to the Philosophers doctrine concerning the iustification of worcks Finally M. Perkins in Problem cap. de Iustificat sayth that the old writers consound the law with the Ghospell and do not distinguish the iustice of the law from the iustice of the Ghospell 7. To them who in this manner ioyne friendship and Communion as well with such as renounce fundamentall articles of fayth as with those whose beliefe is contrary in articles not fundamental whâ—â— meruaile is it if all heretiks and Schismatiks seeme fit companions and worthy to be accounted their brethren and fellow-cittizens But let vs heare their owne words wherein they acquaint vs what ranke heretiks Schismatiks hold amongst them Luther tom 7. serm de Dominica 20. post Trinit fol. 262. sayth They are frantique and beside themselues who go about to seuer the Church corporally from heretikes Hemingius in Syntag. Institut pag. 192 In the outward society of the Church are many heretiks and Schismatiks Salomon Gesner in locis loc 24 Are heretiks then in the Church By any meanes Brentius in Praefat. Recognit Christ giues not ouer the conseruation of his sheep in the middest of heresies but they must be such as do not quite take away the foundation and Ministery Reineccius tom 4 Armatur cap. 6. pag. 35 VVe affirme there are heretiques euen in the true Church Hutteâ—us in Analysi Confest August pag. 435 Neither were heresies without the territory and limits of the true Church Plessy in his booke of the Church cap. 2. affirmeth plainly that all hereticall and Schismaticall congregations are truly the Church And ibid. pag. 25. he sayth Although particuler Churches be insected with heresies from top to toe neuerthelesse they are parts of the vniuersall Church as long as they professe the name of Christ Moulins in his Bukler of fayth part 1. sect 89 An hereticall Church may be sayd to be a true Church euen as man blemished with a canker or infected with the plague is notwithstanding a true
ordinance in al those things that of necessity are requisite to the same And his maiesty ep cit Whitâ—k Cont. 2. q. â— c. 18. Sutla l. 1. de Eccl. c. 1. Mort. Apol. l. 2. cap. 3â— It is needfull that the churches be vnited amoÌ„g themselues in vnity of saith and doctrine in those points which are necessary to saluation And hereupon diuers Protestants deny those Corinthians who denyed the Resurrection and those Galathians who ouerturned the Ghospell of Christ to haue byn members of the Church because they denyed a fundamentall point point of Christian fayth Wherefore vnlesse Protestants will deny their common doctrine in this matter reiect their owne definition of the Church cast away their only marke of the Church and leaue no marke of her at all they cannot auouch any one to haue byn a Protestant who dissented from them in any fundamentall point of doctrine 2. If any one say that although he who denyeth any fundamentall point of Protestancy cannot be of the visible Protestant Church yet may he be of their inuisible Church I answeare that as shall be shewed hereafter there can be no Church which is inuisible in profession of fayth howsoeuer it be inuisible in iustice and predestination and therefore none can be of the inuisible Church who is not also of the visible Againe Protestants will haue none to be of the inuisible Church but such as are iust But how is he iust who denieth Gods faith and maketh him a lyer and that in a principall point of religion Besides Protestants say that none can be a member of the inuisible Church vnlesse he be also a member of the visible Church if so conueniently he may 3. Moreouer the holy Fathers most frequently Leo. Ierm 4. de Nat. Hier. lib. 3 â—oÌ„t Ruffi Aug. l. de haer q. 11. in Mat. 18. de ciuit c. 51. Basilius in Theodor. lib. 4. c. 19. and sometymes also Protestants themselues do teach that it is necessary to a faythful and belieuing man that he deny no one article of fayth and much lesse a fundamentall or principall article Finally Protestants are wont to laugh at Catholiks if they proue any Father to haue byn a Papist because he held some fundamentall point of Papistry For thus writeth Pareus lib. 1. de amiss gratiae cap. 1 It is ridiculous for him to conclude S. Augustin to haue byn a Papist because in this errour he agreed with them no lesse them if you inferre that we are Papists because we agree with Papists in some truth And D. White in defence of his Way cap. 45. pag. 432 His holding of some things superstitiously which the Church of Rome hath entertayned proues not that he professed the same fayth the Church of Rome now doth because the fayth of the sayd Church comprehends much more then he held and what he held is now otherwise expounded and applyed then by him it was And in his Way pag. 298 If he would deale faythfully and to the point he should not say Bernard professed the Roman fayth and was a monke but he should haue shewed that be professed the present Roman fayth as the Councell of Trent and the Iesuits haue set it downe at least in the fundamentall points thereof Let them then abide the law which themselues haue made and let not them conclude any one to haue byn a Protestant because he agreed with them in one or more points vnlesse he agreed with them at least in all fundameÌ„tall points of their doctrine I adde also that against Protestants we do rightly conclude that the holy Fathers were Papists if we do shew that they dissented from Protestants in one or more fundamentall points For they will not deny but that the Fathers were either Papists or Protestants But Protestants they were not if they denyed their doctrine in any fundamentall point thereof therfore they must needs be Papists And the like is not of others whome Protestants cannot coÌ„clude to haue byn theirs if they can proue that they were none of ours Because neither we wil graunt nor they can auouch that such were either ours or theirs as they graunt of the holy Fathers What is necessarily required to a ProtestaÌ„ts Be it therefore certaine and assured that to a Protestant is necessarily required that either explicitly or at least implicitly and vertually he belieue all the fundamentall points of Protestancy and willfully deny no one of them And that therefore Protestants can no way challenge any who reiected any one of their fundamentall and principall articles It remayneth that we set downe the fundamentall articles of Protestancy lib. de vnie baptism c. â—â— because Protestants themselues agree not herein but as S. Augustin sayd that the Donatists did concerning sinnes which they would haue to exclude men out of the Church so Protestants in a strange fashion distinguish the fundamentall points of their fayth deuising rules of distinction amongst them not out of the scriptures but out of their owne heads Which be the fundamentall heads of Protestancy CHAP. VIII 1. THAT we may determine which be the fundamentall articles of Protestant religion we must first shew How much ProtestaÌ„ts esteeme the Conf. of Ausp that all Protestants professe to receiue the Confession of Auspurge at least in the principall and fundamentall articles thereof Of the Lutheran Protestants this is manifest For in their conference at Aldeburg both parties of them agreed to admit it for a rule of their disputation And ibidem pag. 404. those of the Electors side do say VVe referre our selues and do looke vnto the Confession of Auspurg as to the foundation of religion next after the word of God And other Lutherans in Zanchius in Supplicat ad Senat. Argentinens pag. 70. The fouÌ„dation of Religion do appoint that it be taught according to the Confession of Auspurge presented to Charles the 5. anno 1530 and the Apology thereof subscribed at Numberg and that it be the square and rule of all religion in all articles The square of religion Heshusius lib. de present corp Christi in caelo affirmeth that amongst the Lutherans all that are promoted to degrees and cure of soules do sweare to the Confession of Auspurg and the Apology thereof They sweare to it The same testifyeth Lobechius disp 1. pag. 12. and as Lauatherus addeth anno 1530 The lawes of the vniuersity of VVittemberg do streightly forbid to defend any opinions which are contrary to this Confession Heâ—â—â—sius also lib. cit writeth The authority thereof most holy that the authority thereof ought to be most holy amongst all godly men Westphalus cont Laskum affimeth that it containeth the summe of doctrine founded in the word of God Ernestus Regius in vita Vrbani that it is the square and rule of controuersies in the Church Lobechius lib. cit that it is the rule of sayth and doctrine distinguishing the orthodoxall Church from the heterodoxall Reineccius in armatura tom
Church and necessary to saluation to be knowne 4. According therefore to the verdict both of Lutherans and Sacramentary Protestants theâ—e Confession of Auspurg contayneth the summe whole body of Protestant doctrine and only those things which are necessary to be told and that only doctrine which is proper to the church and is necessary to be knowne for saluation Whosoeuer therfore dissenteth from the Confession of Auspurg dissenteth from Protestants in the summe and body of Protestancy in things that are necessary 〈◊〉 doctrine necessary to the Church and necessary â—o â—â—â—nation But vndoubtedly who oâ—ssenteth in sâ—ch things dissenteth in fundamentall points And thâ—s manner of examining who is a Protestant cannot be disliked of Protestants because themselues vsed it against the Anabaptists in their Conference at Frankentall wherein they proue that the Anabaptistia were not before the yeare of Christ 1522 For say they if you read ouer all histories you shall not find any people from the beginning of the world who had a Confession of sayth like to yours They are therefore of opinion that it is necessary for an Anabaptist that he hold their CoÌ„fession Why then may not we say the like is necessary to a Protestant Besides Sadeel in Refutat Thes Posnan pag. 866. sayth that we ought to iudge of the fayth of the reformed Churches by the Confessions of their fayth which rule we now follow 5. And if any Protestant do not thinke that the articles of the Confession of Auspurg be fundamentall let him take the Confession of Saxony Fundam articles according to the CoÌ„fess of Saxony to which many principall Protestants subscribed and which they composed with mind to present it to the Councell of Trent For this Confession affirmeth her articles to be fundamentall saying cap. 23 This is the summe of doctrine which with one mouth we preach in our Churches And soone after It is true doctrine and necessary to the Church And Hospin part 2. Hist fol. 215. sayth that the composers of this Confession auouch this in summe that that writing contayneth clearly and fundamentally the princâ—pall articles of Christian fayth and doctrine of Sacraments instituted of Christ Or if he please let him take the Confession of Strasburg According to the CoÌ„fession of Strasburg which in the end thus writeth of the articles thereof These are the cheife points in which our men haue somewhat gone from the common doctrine of the Clergy Or else the Scottish general CoÌ„â—essioÌ„ wherin thus speake the Scots VVe belieue confesse and subscribe According to the CoÌ„fession of Scotland and affirme before God and the whole world that this only is the true Christian sayth which pleaseth God and bringeth saluation to men which is now layd open to the world and receiued of diuers Churches and Kingdoms especially of the Scottish Church For these Confessions do affirme that their articles are principall necessary to the Church and their doctrine the only true Christian doctrine which bringeth saluation But surely such articles be fundamentall Therefore the articles of these Confessions be fundamentall articles in Protestancy And consequently that a man be accounted a Protestant according to the iudgement of these Confessions it is necessary that he professe their articles Or finally let him make choice of the Bohemian Confession According to the CoÌ„fession of Bohemia in the Preface whereof it is written thus VVe imbrace and hold all things which belong to the true Church and without which she can be no where on earth For without doubt such things are fundamentall 6. But if any will not admit either the articles of the Conâ—ession of Auspurg or of Saxony which are Confessions of Lutherans nor the articles of the Confessions of Strasburg or Scotland which are Confessions of Sacramentaries not finally the articles of the Bohemian Confession which is sayd to be the Confession of the Waldenses to be the fundamentall articles of Protestancy First he shall shew that touching which are fundamentall articles he agreeth neither which LutheraÌ„s nor Sacramentaries nor Waldenses Againe besides that which we haue repeated out of Protestants concerning their account of the Confession of Auspurg he shall herein reiect those Confessions to which Protestants as themselues say yeld almost as much as Papists do to the Councell of Trent Vorstiue in Praefat. Antibell Praefat. Syntagm Conf ssionum which they hold for authenticall writings and which they say haue byn sealed with the bloud of many martyrs and approued of Kings Princes and common wealthes most excellent Deuines great seruants of God Assuredly if there be any certainty or worth in Protestant doctrine it is in their Confession of fayth Moreouer he can name no other articles which Protestants by publike and common iudgement haue agreed to be fundamentall and therefore either they haue not by publike consent determined which articles they hold for fundamentall or certainly no iudgement or decree of theirs is to be more esteemed of them then that which we find in their Confessions of fayth If Protestants be not certaine which are fundam articles they are not certaine of their Church Wherefore either they are to be held for fundamental articles or else Protestants are not certaine which are fundamentall articles of their fayth And if they be not certaine herof they cannot be certaine what is the essence or substance of a Protestant or who is a Protestant who not seing as I shewed before the only essentiall forme and substance of a Protestant they put in the beliefe of their fundamentall articles Either therefore they haue not yet determined which are their fundamentall articles and consequently they haue not determined what is the substance of a Protestant or who is a Protestants who not who is a member of their Church who an alien or that which they haue determined in their forsayd Confessions is to be taken for their decree and determination in this matter Finally I regard not what articles this or that Protestant iudgeth to be fundamentall for I might set downe which Luther tom 1. in Praefat. Disput fol. 419. or which Zuinglius Prefat Conf. fidei or which Beza in fine breuis Confess or which Bullinger Praefat. Compend haue reckoned for fundamentall articles but I would determine this matter out of their publike Confessions of fayth Sadeel ad Thes Posnan c 12. Beza epist 1. Rainold praelect 4. because they cannot deny them but in denying their fayth as also because they are of more authority amongst Protestants and finally because themselues require vs so to do 7. Let it be therefore assured and stedfast that according to the iudgement generally of all Protestants it is necessarily and before all matters required to a Protestant that he belieue Iustification by only speciall or particuler fayth What necessary to a Protestant because this is the soule life definition and all in a Protestant and moreouer according to the iudgements of the foresayd Confessions that he belieue
at least virtually and implicitly all their articles and wittingly deny none of them because as we see they are fundamentall articles of Protestancy without which one cannot haue the whole essence or substance of a Protestant nor be an entire and absolute Protestant We speak of any who are ProtestaÌ„ts only in part but only in part and in some sort And we as hath byn often sayd treat here only of an entire and absolute Protestant such as at least hath all the substantiall parts of a Protestant and endeauour to proue that Luther was the author of such a company and of such a faith and religion and regard not whither that before his tyme there were any who were Protestants only in part and in some sort and held only some part of Protestant religion but not the whole substance thereof And hereupon we frame an inuincible argument to proue that there was no true Protestant or Protestant church before Luther The definition of a true ProtestaÌ„t Euery true Protestant belieueth Iustification by only speciall faith and at least virtually and implicitly belieueth the articles of the Confession of Auspurg or of Saxony Scotland Strasburg or Bohemia But there was no man no Church before Luther who thus belieued Therefore no true Protestant or Protestant church The Maior is the very definition of a true Protestant gathered partly out of the common doctrine of all Protestants partly out of the foresayd Confessions of their fayth The Minor being negatiue is sufficiently manifest by that neither Luther nor any in his tyme or to this day could produce any one man or company who before Luthers preaching had belieued in that sort This foundation therefore touching the essence and substance of a Protestant and Protestant Church being layd to wit that he only is a true absolute Protestant who belieueth Iustification by only speciall fayth and the foresayd other fundamentall points of Protestancy and that the Protestant Church is a company of such belieuers and the Protestant religion such a beliefe and worship of God I will endeauour in this next book out of Protestants testimonies and Confessions to proue that Luther was the first beginner of their Church and Religion The end of the first Booke THE SECOND BOOKE Of the Author or Beginner of the Protestant Church and Religion CHAP. I. That Protestants confesse that the substance of their Church and Religion was perished when Luther began THE first demonstration wherewith we will proue that Luther was the author and first beginner of the Protestant Church and religion we will take out of Protestants Confessions of the substantiall destruction of their Church ProtestaÌ„ts confesse their religion was perished religion principall article of Iustification by only fayth before Luther arose For of the destruction of their fayth and religion thus writeth Luther himself tom 1. Proposit 62. fol. 375 Certaine it is that our Apostaticall Bishops raigning Gods fayth perished Perished And lib. de Captiu Babylon tom 2. fol. 77 The Popes tyranny hath many ages agone extinguished the fayth Extinguished And lib. de abâ—og Mist fol. 249. he sayth to the Catholikes Ye haue extinguished the Ghospell And lib. de pijs ceremon is fol. 387 alià s 393 Destroyed The doctrine of the ghospell lay destroyed by humane traditions Tom. 3. in psalm 1. fol. 126 VVhat thinkest thou was in the Church but a whirle wind of Gods wrath by which we were thrust into so many so different so inconstant so vncertaine and those infinite glosses of Lawyers Christ altogeather vnknown and opinions of Deuines in the meane tyme Christ being altogeather vnknowne stumbling into many quicke sands gulfes and snares of conscience were knockt together And in psalm 22. fol. 345 Christ together with fayth is now extinguished Christ and fayth extinguished And fol. 348 Fayth lyeth extinct And in psalm 51. fol. 460 The former age could neither vnderstand nor soundly teach the greatest and weightiest points Praefat. in psalm Grad fol. 509 God punisheth contempt so as he plainly taketh away his word whereof Popery is a notable example Al knowlâ—dge of Christ wholy extinct in which we see it hath so fallen out And fol. 568 Fayth it selfe was plainly extinct Tom. 4. Praefat. Eccl. fol. 1 The schooles of Deuines haue wholy extinguished most assured fayth in Christ togeather with all the knowledge of Christ Tom. 5. in cap. 2. Galat. fol. 306 The Papists with their impious and blasphemous doctrine haue not only obscured but simply haue taken away Not only obserued but simply taken away the Ghospell and ouerwhelmed Christ And fol 322 Christs ghospell being obscured yea truly ouerwhelmed the Pope c. In c. 4. fol. 376 This most common and most receiued opinion of the vncertainty of the remission of sinnes was surely an article of fayth in all Popery Christ shut out of the Church wherewith truly they ouerwhelmed the doctrine of fayth destroyed fayth and shut Christ out of the Church Fol. 400 The Pope hath vtterly extinguished Christian liberty In cap. 1. Petri The sincere knowledge of fayth was extinct In cap. 15.1 Cor. fol. 134. VVithout our helpe they had neuer learnt one word of the Ghospell Without Luther not one word or iot of the Ghospell And fol. 141 They had not knowne one iote of the Gospell vnlesse by our labour and study it had byn brought forth into the world â—om 6. in cap. 3. Genes fol. 43 Holesome doctrine was by little and litle extinct In cap. 4. fol. 57 The light of the word was extinguished by wicked Popes In cap. 17. fol. 199 That I may say all in one word the Pope hath truly buryed Christ In cap. 48. fol. 643 The Pope hath obscured nay destroyed the doctrine of sayth In cap. 49. fol. 660 The Pope hath truly obscured the doctrine and taken away the Promises Christ truly buried that we knew not what Christ was Fol. 666 He hath extinguished the Gospell Tom. 7. lib. de Missa fol. 230 The knowledge of Christ was truly abolished and destroyed This ye Papists ye cannot deny the matter it selfe proclaimeth it And fol. 231 All true VVorship of God being extinct from the bottom c. Epist ad Fredericum Electorem fol. 506 Knowledge of Christ truly destroyed The Pope of Rome hath most plainly rooted out the Ghospell truly oppressed and ouerthrowne lib. cont Papatum fol. 469 Fayth was weakened choaked and extinguished and Christian liberty lost Thus plainly speaketh Luther almost in all his Latin comes of the substantiall destruction of his fayth and Ghospell before that as he sayth he brought it againe into the world Ghospell most plainly rooted out To which he addeth in his 7. Dutch tome in his admonition to the Germans This abomination was increased so that they blotted out and supprest the words of this Sacrament and fayth so that neither a letter nor point of them remayned in all Popery in all
12. VVhat as Tertullian sayth meane they otherwise then they write masters of deceit not of truth 10. If any demaund how it came to passe that Protestants should so often and so plainly say that their Church and religion was perished before Luther appeared Wherfor Protestāts say their Church was perished I answeare that there were many causes thereof First because it was so euident that their Church and religion was not at all when Luther began that as themselues haue confessed they cannot deny it It cannot be denyed If any deny it he may be conuinced All men must confesse it The matter it selfe proclaimeth and proueth it Num. 1.4.5.7 And finally that it is manifest both to learned and vnlearned Secondly they sayd so for to moue men to hate the Pope and Papists whome they affirmed to haue destroyed the fayth and Church Thirdly for to purchase the loue of the people as who had restored to them againe the Church and Religion Fourthly they sayd so for to excuse their preaching and playing the Pastours without ordinary calling as if forsooth when they began there had byn no church which could giue them cōmission Finally as phrantike men so Protestants sometymes are in good fittes in which they see and confesse the truth But at other tymes when Catholiks out of this perishing and destruction of their Church and religion do inferre that it is not the Church or religion of Christ Matth. 16. against which as he hath promised the gats of hell shall not preuaile but some other Church religion either first began by Luther or else restored and renowed by him after that it was substantially perished and destroyed then they mollify and glose their former sayings deuise strange violent senses of their words and euery way seeke out shiftes and sleights whereby they may auoyd the force of their owne testimonies which we shall rehearse and refute in the next chapter The Protestants shiftes for to delude their foresayd Confessions touching the substantiall decay of their Church and Religion refuted CHAP. II. 1. ALBEIT the foresayd confessions of the Protestants touching the substantiall decay of their Church and religion before Luther arose be so plaine and euident as we may well say with Tertullian VVho will not acknowledge these rather then expound thē De Resur c. 21. Yet because the obstinacy of heretiks is so great as it may be sooner ouercome then persuaded is wont to seek out all shifts to auoyd the force euen of their owne words I will heare set downe their shifts and confute them 2. Their first shift is Their first shift that the forenamed Protestants by the words of fayth religion and the like when they say that they perished did not meane the inward fayth of the heart as if no man in his heart had held the Protestant fayth or religion but only the outward profession thereof and so meane only that the outward profession of Protestancy was perished or that none professed it I graunt indeed that somtyme they speake of outward profession of faith but this commeth all to one purpose That they say inward faith perished Because the profession of faith can no more perish in the church then the fayth it selfe as hereafter we shall proue by the confessions of Protestants themselues But that they speake not also of the inward fayth or of fayth it selfe is most false First because they say so without all proofe neither can they proue it otherwise then because perhaps the same Protestants haue other where sayd the contrary which kind of proofe we hereafter shew to be nothing worth Lib. 2. c. vl Againe it is credible vnlesse one will belieue what he list that by so many words of light clarity religion worship of God truth of God Ca. 1. n. 2. 3. sayth true knowledge knowledge of fayth Christian fayth knowledge of Christ as they haue vsed and we repeated they meant not fayth it selfe but only the outward profession of faith Besides they sayd plainly That none belieued to be iustified without workes That the doctrine of Iustification by sayth was blotted out of the memory of men Cap. 1. nu 1. 2. 3. 4. 5. 6 that holesome truth perished from earth and that it was taken from men that Christ was buryed and taken out of the world and the Church that all Protestant consolation was vnknowne that without Luther one iot had not byn knowne that the knowledge of Christ the knowledge of sayth fayled and lastly that Christ was not vnderstood but vtterly vnknowne Which words are manifestly spoken meant of true or inward fayth I adde also that it is a rule of ciuil law approued by Luther and Protestants Luther de abrog mis epist ad Amsd. Schusselb tom 4. Catal haeret that who cold speak clearely and yet spake obscurely should haue his words expounded against him Seeing therefore Protestants could haue spoken farre more clearly if they had meant only that outward professiō of faith had perished we may lawfully expound their words against themselues 3. To this shift is another like wherewith they say that the foresayd testimonies of Protestants touching the destruction or decay of their Church are not to be vnderstood of their inuisible Church The secōd shift which they say is the company of only true faythfull and predestinate men but of the decay of their visible Church which they say is the company of al those that professe true doctrine and is the Church not in the sight of God but only in the eyes of men I do not deny that sometymes they speake of the visible Church notwithstanding as before I sayd it comes all to one purpose because as shall be proued hereafter there can be no inuisible Church without a visible nor a company of faythfull and predestinate men but they must professe their fayth The Protestāts say the true Church hath perished But most false it is that they speake not also of the true Church which they will haue to be inuisible to any but to God alone For first as before I argued this cannot be proued otherwise then that perhaps the same men haue at other tymes sayd the contrary which will proue that they like lyers haue contradicted themselues not that they haue not sayd this which they haue as clearly sayd as euer they sayd any thing else Besides in saying according to their meaning that the Church hath not perished or cannot perish they do not indeed cōtradict themselues when they say that it hath or can perish For when they say that the Church cannot perish by the name of the Church they vnderstand not the Catholike Church that is the Church spread throughout the world Cap. 1. n. ◠for as we saw they teach that the Church may consist or be reduced to one or two and that Elias thought there was none of the Church but himselfe Whereupon D. Whitaker Cont. 2. quest 3. pag.
5. cap. 3. pag. 684 In tymes past no religion had place in Churches but Papisticall D. Humfrey ad Rat. 3. Campiani At length all left the fellowship of the Church M. Perkins in Exposit Symboli During the space of 900. yeares the Popish heresy spred it selfe ouer the whole world And D. White in his way pag. 352. compareth Popery before Luthers tyme to a leprosy which sayth he possesseth euery part of man And in his defence cap. 37 he sayth I affirme Papacy to be a leprosy breeding in the Church so vniuersally that there was no visible company of people appearing to the world free â—â—om it And whether any company at all knowne or vnknowne were free from it wholy or not I neither determine nor greatly care M. Iewel serm in cap. 11. Lucae pag. 208 VVhen all the world the people Priests and Princes were ouerwhelmed with ignorance when the word of God was put out of sight when all schooles Priests Bishops Kings of the world were sworne to him the Pope that whatsoeuer he tooke in hand they should vphold it VVhen whosoeuer had muttered against him must straight way haue byn excommunicate put to most cruel death as Gods enemy M. Fox in his Acts p. 391 All the whole world was filled and ouerwhelmed with errors and darknesse And finally D. Bancroft in his suruey c. 4. pag 60. hath these words Both the Priests of all sortes and likewise the people became in tyme to be so drowned in the puddles of Popery all of them together from the toppe to the toe Al people from the toppe to the toe forgetting c. 5. By these confessions of Protestants we see plainly that all the westerne Church all Europe all Christian Churches the whole Christian nation the whole body of the Church the whole world all all without exception all alike all euen to the last all euen to the common people all Kings and people from the first to the last all Priests and people from top to toe all and euery one were ouerwhelmed with Popish and more then Cymmerian darknesse Secondly we see that no man strone against Popery no man admonished no man taught no man belieued no man so much as dreamed of that which is the cheifest and most principall point of Protestancy but one only and Luther alone was wise Thirdly that the case was such for so many ages for 600. yea for 900. years last past Fourthly that it is so manifest that as themselues confesse the whole Christian world knoweth it it is confessed manifest by it selfe most cleare and out of all doubt and no man in his writtes can deny it To all which if you add that very many and most famous Protestants oftentymes most plainly most freely and in all kind of writings haue confessed this ye shall most euidently perceiue Lib. 1. cont marc ca. 3. de carne Chr. c. 5. li. 22 cont Faust c. 15. that vnlesse it be hereticall licence as Tertullian speaketh or by some diuelish priuiledge as S. Augustins word is their confessions can be vnderstood in no other sense then that when Luther began there was not one Protestant in the whole world Lastly we see hereby that Protestants herein imitate the phrases of old heretiks Cont. epist fund c. 4. for Manichee as S. Augustin writeth sayd Almost all nations are ignorant how the truth is And the Donatists The Church is perished from the whole world The Luciferians in S. Hierome Heres 69. The whole world is become Diuels Whose damned speach sayth he doth frustrate the Passion of Christ Dial. cont Lucifer Nestorius in Vincent Lyrin auouched That the whole Church had erred And other heretiks there say Learne true fayth which besides vs none vnderstandeth Cap. 26. which lay hid for many ages and now of late is reuealed and shewed Marcion also and Valentinian in Tertullian auouch Praes c. 28. that all had erred at whome he pleasantly iesteth in these words Forsooth truth which was to be freed expected some Marcionists or Valentinians Lutherans or Caluinists In the meane tyme men preached amisse belieued amisse so many thousands we wrongly Christened so many works of fayth wrongly done so many miracles so many graces done amisse so many Priesthoods so many functions wrongly executed 6. If any say that the scripture sometyme speaketh vniuersally when notwithstanding it is not to be vnderstood vniuersally as when it sayth All seeke their owne There is not one that doth good no not one and the like and therefore though the foresayd speaches of Protestants be vniuersall yet they are not to be vnderstood vniuersally I answeare that it is found to affirme that the foresayd speaches of Protestants ought to be vnderstood according to certaine speaches of the scripture and those spoken of other matters rather then according to their own plaine and manifest signification Who made this law of expounding Protestants words Or do they keep it in expounding Catholiks or other mens wordes God may speake in scripture as he thinkes best Protestants ought according to custome which as is sayd is the law and rule of speach both to speak and to be vnderstood Besides sith we know that the scripture cannot lye or gainsay it selfe and in other places it sayth the contrary we iustly limitate its vniuersall speaches in this or that place And therfore vnlesse Protestants can shew that they haue the like priuiledge that they cannot contradict themselues as the Scripture hath there is no reason to expound them according as we do the holy Scripture 7. If any reply that also Saint Hierome Dial. cont Lucifer sayd that the whole world meruayled how it was become Arian and yet meant not that the whole world was Arian I answeare that Saint Hieromes example doth nothing auaile Protestants First because Saint Hierome sayd once so Protestants very often Againe he sayd so only in heat of dispute with his aduersary Protestants haue written so when they disputed with none Besides Saint Hierome in the very same place expoundeth himselfe that he meant not that indeed the whole world was become Arian For he sayth that it was euident that the Bishops vvere no Arians but belieued a right and abode in the agreement of fayth but only speaketh so because all the Bishops assembled at Arimini yelded to the Arians that the word Consubstantiall should not be vsed But Protestants say not that all the world yelded to the Pope about the suppressing of one only word but that all from the first to the last from the top to the toe were drowned in Popish errours and none belieued or so much as dreamed of that which is most fundamentall and necessary in Protestant religion Which kind of speaches S. Hierome neuer vsed Againe Saint Hierome vsed only this phrase The whole world but Protestants vse both that and many more and more plaine Lastly albeit Saint Hierome had spoken altogether as Protestants do yet there were no reason that
enemies to the world to all others besides themselues could not be discerned from others lurcked in desertes in darknesses like sparkles vnder much ashes professed not their fayth before the world or their aduersaries but at most before themselues and were known only to those that had eyes that is to themselues 3. The same also they meane They teach that the church may be inuisible to the world when they teach that the church of God may be inuisible to the world and all that are out of it Iunius in his 2. book of the church cap. 13 VVe conclude that the outward forme and visible shape of the Church may so in common vanish that it cannot be pointed at or perceiued of the world And againe The Church is oftentymes couered and inuisible to the world Often inuisible to the world And cap. 16 The visible fashion of the Church may be hid and faile from the vngratefull world And in his Theologicall Theses cap. 43 Sometymes the church appeareth to the faithfull alone sometymes it is knowne to some godly persons not to euery one Besnage in his booke of the state of the visible and inuisible Church cap. 4 The Church is not alwayes knowne to the world Sonis in his answere to Spondé cap. 2. pag. 32 God sometymes taketh away the face of the Church from men Lubbertus in his 3. booke of the Church cap. 4 VVe affirme that the Church may be driuen to those straights that it may lye hid from the world and persecutors And cap. 6 VVe deny that she is alwayes visible to the world which he repeateth againe cap. 7. Riuet in his Epirome of Controuersies treatise 1. sect 37 It happeneth sometymes that the Church hath byn inuisible or rather hidden sometymes from the eyes of persecutors sometymes from the eyes of the faythfull themselues to wit of some and the most of them D. Whitaker Controuers 2. quest 3. cap. 3. pag. 474 VVe say that the Church may be conserued in so few that it appeare not to the world And quaest 5. cap. 6. pag. 508 It is most false that the Church shall alwayes be knowne and manifest to the world D. Fulke to Stapletons Cauillat Bullinger Alphonse Chytreus Marlorate and all the rest do acknowledge that the Church by the defence of Christ shal be protected in the desert that is in places remote from the sight and accesse of the wicked Againe The Church is not alwayes apparent to the multitude of the wicked And in his booke of Succession pag. 19 It is not doubted whether the Ecclesiasticall succession of persons and places ought sometymes to be visible to the world but whether at all tymes And pag. 21 Sometyms the Church is vnknowne to the world Pag. 42 God would sometymes prouide for the Church in this sort in striking her enemies with blindnes that they could not find her And pag. 129. The externall policy of the Church is vnknowne to the world that is to the enemies of the Church And pag. 366 I affirme that the Church is sometymes vnknowne to the world D. White in his way to the Church pag 86 The question is only of the outward state of the Church whether it be alway visible to the world or not that in euery age those congregations may be discerned and pointed to which are the true Church For we say not Pag. 87 This number may be very small and their profession so secret amongst themselues that the world and such as loue not the truth shall not see them they remayning so hidden as if they were not at all And pag. 97. The Church may be hid or become inuisible sometyme so that the world cannot see it D. Morton in the 1. part of his Apology lib. 1. cap. 16 ProtestaÌ„ts proper defence Protestants say the Church is not alwayes knowne to all the faythfull nor to her enemies And this he termeth the proper defence of Protestants And cap. 13 VVhen Protestant say the Church is sometymes ecclipsed like the moone they meane that she is brought sometymes to so sew that it is not seene but of those which are in her but not openly knowne by her visibility rites or visible Succession or to all the faythfull D. Willet in his Synopsis Cont. 2 quest 1. pag. 67 A number of faythfull people hath byn alwayes in the world but not alwayes visible to the world Againe If by visible they vnderstand that which is actually visible we say it is not so alwayes visible to the world Thus we see that for to maintaine the inuisibility of their Church they teach that the visible forme of the Church of God may vanish mayly hid may faile from the world is often taken away from men by God is vnknowne to the world That the Church sometymes is vnknowne or appeares not visible to the world sometyme knowne only to the faythfull yet not to all them neither but to some and the fewer of them and that neither by any visible rites nor by visible succession and that this kind of doctrine they terme the proper defence of Protestants to wit for to defend the inuisibility of their Church before Luther Which kind of defence hath neither truth nor probability and though it had yet would it not suffice to defend the inuisibility of their Church before Luthers tyme when it was inuisible not only to the world to enemies to straungers to some or most of the faythfull but to all and euery one as shall manifestly appeare hereafter 4. If any say that it is no meruayle if Protestants teach that their Church was inuisible to the world because the true Church cannot be seene but by fayth I answeare first that this supposeth their Church to be the true Church which ought not to be supposed but proued Secondly that they teach that the Church may be vnknowne not only to the world but also to some or most of the faythfull Lastly that the true Church may be knowne two wayes one way to be the true Church of God an other to be knowne distinctly from all other Churches The true Church discerned from all other Churches euen by Infidels as Christ was knowne to be the Messias only by his disciples but yet he was knowne distinctly from all other men by the Iewes And the scripture is knowne to be the word of God only by Christiâ—ns but is knowne distinctly from other writings by Infidels And in Christs tyme his company was known to be the true Church of God only by the faythfull but knowne distinctly from all other companies or Churches euen by Infidels And the same we say of his Church from his tyme vnto our dayes that it is and euer was knowne to be the true Church of God only of the faythfull but known and seene distinctly from all other Churches euen by the world Infidels And of his kind of knowledge and visibility wherewith the true Church is knowne and visible not only to the faythfull
but euen to Infidels and of the opposite ignorance or inuisibility we speake in this matter and Protestants also as appeareth by their testimonies already rehearsed shall yet more by those which we shall repeat hereafter That they say their Church was simply inuisible 5. Further more therefore Protestants do not only teach that their Church may and hath byn inuisible respectiuely that is to this or that kind of men as we haue already heard but also they graunt that it may be simply and absolutely inuisible Luther vpon the 90. psalm tom 3. fol. 493 The Church was and abode in Popery but truly so hidden as to one that would iudge by the appearance the seemed to be no where at all Seemed to be no where And vpon the psalm 22. fol. 344 The Church is brought into the dust of death so that no where there appeareth any shew or trace of her And vpon the first chap. of Micheas tom 4. fol. 434 No trace of church appeared In the former ages there was no true forme of religion extant The Magdeburgians in the preface of their 10. Century It is very hard to find where which the Church was in this age No forme extant Likewise in the Preface of the 11. Century Euery where was darknes neither durst the Church mutter any thing Gerlachius in his 22. disput of the Church pag. 927. writeth that before Luther The true Church withdrew it selfe from the eyes sight of men into lurking holes and hid her selfe in darknesse Zuinglius in his supplication to the Bishop of Constance tom 1. fol. 120 The heauenly doctrine lay a long tyme hid Hospinian in the epistle dedicatory of the first part of his History From the yeare 1200. vntill the yeare 1515. the Church lay miserably ouerwhelmed as it were with a most deep and most strong deluge Caluin in the Preface of his Institutions God permitted that in former ages there should be no face of the true Church extant No face of the church extant And addeth of his owne doctrine It lay a long tyme vnknowne and buryed Againe For some ages all things were drowned in deep darknes And vpon the 23. chapter of the Acts vers 6. he sayth The Church was hidden from the eyes of men And in his Preface vpon Isaias Touching the oueward shew of the church nothing for many ages appeared but desolate and confused wast on all sides Beza in his book of the notes of the church pag. 99 The Church lurked in the wildernes Pareus in his 4. booke of grace and freewill cap. 6 In Constantines tyme the church began to waâ— sick to death notwithstanding the Catholike Church remayned But where In the desert as in the world withdrawne from the eyes of men Sadeel in his treatise of the vocarion of Ministers pag. 533 After the Church had a long tyme lurked the Lord called her at this tyme into light Could not be discerned Voyen in his Preface of Catalog Doct The true visible Church could not be discerned no tract of Gods grace appeared in his Church The Apology of the English Church part 4. cap. 4. diuis 2. sayth that 40. yeares agoe truth first began to spring vnknowne at that tyme and vnheard of Vnheard of D. Humfrey vnto the 3. reason of F. Campian pag. 286 VVhy the picture of the Church in these later tymes cannot be seene of our aduersaries or drawne of vs c. And pag. 288 If the only names of our Fathers were extant who eyther by teaching Not so much as their names extant or monishing or writing did help the Church of Christ we should see another ranck and progresse of the Church another succession of Bispops another picture of Protestants And pag. 291 And yet they will obiect that our Church was hidden which they no where suffered aliue D. Whitaker Controu 2. quest 3. pag. 479 VVhen they aske of vs where was our Church in tymes past for so many ages we answere that it was in a close wildernesse that is that it was hidden lay secret fled the sight of men And quest 5. c. 3. pag. 499 Luther brought the fayth out of darknesse wherein before it lay drowned And cap. 4. pag. 502 Our Church was then but you will say it was not visible Not visible VVhat then therefore was it not No. For it lay hid in the wildernesse M. Perkins in his exposition of the Creed colum 788 VVe say that many ages past before this our age that vniuersall defection ouerwhelmed almost all the world Not visible and that our Church was not visible at that tyme. M. Base in his 1. Century of the writers of Britanny cap. 4 From Phocas vntill the renewing of the Ghospell the doctrine of Christ lay so long in lurking holes M. Downham in his 2. booke of Antichrist cap. 2 The generall defection of the visible Church began to worke in the Apostles tyme. M. Powell in his 1. book of Antichrist c. 23 Our religion lay long tyme vnknowne and buryed vnknown buried And M. Cox Chancellour of Oxford in King Edward 6. tyme exhorting the vniuersity men to Protestantisme biddeth them pluck out truth lying long tyme lurking in Trophonius denne Thus clearely and thus many wayes they simply and absolutely graunt that their Church was inuisible vnknowne and buryed before Luther arose 6. The same also they intend They teach the Church may be simply inuisible when they say that the Church either was or can be inuisible For they would neuer say so vnlesse they knew that such was the condition of their Church before Luther began Luther vpon the 90. psalm tom 3. fol. 495 Sometymes the Church was most weake and so dispersed as it appeared no where Hutter in his Analysis of the Confession of Auspurg pag. 448 No where appeare It is certaine that it may fall out that the true Church may ly hidden and her visible forme not at all tymes appeare to the eyes Herbrand in his Compend of diuinity place of the Church pag. 502. writeth That the faythfull sometymes appeare not to the eyes euen of the Godly Not to the Godly Kemnitius in his common places tit the epistles of the Apostles pag. 78 Sometymes the true Church another bastard and company preuailing and ouertopping doth so as it werely hid that Elias may say I am leâ—t alone Gerlachius in his 22. dispute of the Church pag. 946 No surely if at some tyme the Church be not seene with corporall eyes therefore she is not Caluin in the Preface of his Institutions Sometyme God taketh away the outward knowledge of his Church from the sight of men Sometyme the Church hath no apparent forme And in his treatise of the true Reformation of the Church pag. 332 The Church sometyme lyeth hid and flieth the sight of men And in his Antidote of the 18. article of the Vniuersity of Paris VVe gather that the Church
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
also graunt that the scripture teacheth the same in those parables of the barne and the net For out of them Caluin 4. Protestāts confesse that the Scripture affirmeth that the Church is alwayes visible Institut cap. 1. § 13. inferreth that the Lord pronounceth that the church shall be vexed with this euill till the day of iudgemēt to be burdened with the mixture of the wicked Of the same opinion is D. Whitaker Cont. 2. quest 3. cap. 2. pag. 471. and others But that church which contayneth the wicked is the visible Church for the inuisible they will haue to hold only the good The Scripture therefore testifieth that the visible Church shall euer be Yea Protestants now and then take it so ill that it should be sayd that they teach that the visible Church perished for many ages that D. Sutliue in his answere to Exceptions cap. 7. sayth that Bellarmine lyeth in saying so And D. Whitaker loc cit pag 472. sayth we slaunder them when we affirme they put such a Church as at sometymes can be seene of none And sayth that in this matter there is no controuersy about the thing but about the manner to wit no question whither the Church be alwayes visible or no but in what manner it is visible because forsooth we will haue the Church to be at all tymes visible clearly and of all men and they will haue it to be at sometymes visible but obscurely and of few The like sayth Kemnice in his Common places title of the Church cap. 3. Reineccius in the 4. tome of his Armour cap. 8. and D. Morton in the 1. part of his Apology lib. 1. cap. 13. But yet that in this matter we neither bely nor sclaunder them is manifest by what we haue rehearsed in the 4. chapter before going in the 5. number and those that follow To which I add that Caluin in the Preface of his institutions setteth the state of this question betwixt vs Protestants in these words Vpon this hinge hangeth our controuersy that they Papists will haue the forme of the church to appeare and be visible at all tymes On the contrary we say that the church may consist of no apparent forme And I would to God that Protestants would constantly agree which vs in this matter of doctrine that the church of God is alwayes visible to some either of those that are in it or out of it that the debate might remaine only about the matter of fact VVhy Protestāts contradict thēselues about the inuisibility of the Church whither the Protestāt Church before Luther appeared were seene of any either Protestant or other But Protestants standing betwixt truth and lyes whiles they consider the nature of the Church of God especially as it is described in scripture confesse that it must needs be visible not only to her children but to others also But when they look back vpon the state and condition of their owne church before Luther began are compelled to deny the same as before we most euidently shewed which thing alone if it were well considered would discouer sufficiently that in their own consciences they acknowledge their Church not to be the true Church of God Inuisibility cōtrary to the ends of the Church 7. Fiftly I proue that the Church cannot be inuisible because that were contrary to the ends for which the Church was instituted of God whereof one was that men should worship him after that entier manner of worship which man is to giue which is to honour God not only with heart and mind but also with tongue and deed as it is euident and Caluin in his Confutation of a Hollander many wayes proueth that the Church must render to God not only inward but also outward worship But an inuisible Church worshippeth God only in heart and mind as Whitakers words are Another end of the Church is to feed her children with the word and Sacraments to correct and gouerne them by discipline and to defend them from enemies as also is manifest and scripture teacheth Which offices a Church which neither seeth her children nor is seene of them cannot performe Likewise another end is to conuert the world and those who are out of her to the fayth and worship of God which she can no way do if neither her doctrine nor example be seene of them And yet as Luther sayth vpon the sixt chapter of Isaias tom 4. fol. 234 The Church is in perpetuall practise of conuerting others to the fayth Inuisibility against the nature of human societies 8. Sixtly it is against the nature of a society of men amongst themselues for to be inuisible For as men consist of a body which is visible by the colours and of a soule which is seene by the actions thereof so it is necessary that the society in which they ioyne be visible either by it selfe or by some other thing Whereupon well sayd S. Augustin Li. 19. cōt Faust c. 11. Men cannot ioyne in any religion true or false vnlesse they be bound togeather by some fellowship of visible signes or Sacraments And the same confesseth Gerlachius in his 23. disput of the Church pag. 995. saying VVe willingly confesse graunt that the church cannot be except there be some outward and visible signes by common communion and participation whereof society amongst men may consist And seauently it is contrary to the example of all other societies amongst men whither religious or prophane whereof none consisteth in a thing which is altogeather inuisible and whereby the members of that society cannot be knowne the one to the other 9. Seauenthly Against the perpetuity of the Church it is contrary to the continuance and conseruation of the Church on earth to be visible For if the Church which was in the former age had not byn seene of that which is in this age how could the Church of this age haue receiued the fayth We aske therefore how the Protestant Church of our age learned the fayth of the Church of an other age if in the ages before Luther she were so inuisible as you haue heard them confesse Protestants scared with this question like men with a thunder clap leape a sunder and euery one answeareth not what he knoweth or can proue but what seemeth to him least absurd that hereby we may perceiue that all their talke of their Churches being before Luthers tyme is but as the scripture sayth fables and vaine speaches or fancies and fictions of men speaking without either testimony or reason Some of them say that before Luther their Church receiued the fayth immediatly from God alone During Popery sayth Boysseul in his Confutation of Spondé pag. 75 the holy Ghost taught fayth without a preacher Protestant Church taught miraculously The same also intimate Iunius Cont. 4. lib.
rehearseth it is an errour of Suenckfeld that men may be saued without the outward word of God and Ministery And Melancthon in his answere to the Bauarian Articles tom 3. fol. 372. affirmeth that it is the opinion of Suenckfeld and the Anabaptists That God communicateth himself to men without the ministery of the word Kemnice in the 2. part of his examen title of the Sacrament of Orders pag. 391 Iustly we disallow of Enthusiasts and Anabaptists who imagin the exercise of the outward ministery not to be needfull And title of Pâ—nnance pag. 316 The Enthusiasts are condemned who feigne that God forgiueth sinnes immediatly and without the vse of the ministery D. Whitaker Cont 2. quaest 3. c. 11. pag. 328 VVe wholy reiect reuelations which are besides the word as Fanaticall Anabaptisticall and altogether hereticall And in his 1. booke of the Scripture cap. 3. sect 1. pag. 44 VVe must expect no more immediat reuelation It is so And he addeth that Protestants hisse out all those who pretend these kind of reuelations And in the 2. book cap. 10. sect 4 VVhy are the Anabaptists held for Heretiks if the church do know matters of fayth without all externall meanes by the only instinct of the holy Ghost Pareus in his 3. booke de Iustificat cap. 3 The exception which they make of speciall reuelation is a meere iest For besides the Prophets Apostles some few Apostolicall men God doth not deale nor hath dealt with speciall reuelations but with ordinary and will haue the Church to be content with the word and the holy Ghost working in the hearts of the faythfull And cap. 8 God will not haue his church to be taught and confirmed by Enthusiasticall reuelations but by bearing of his word and ordinary vse of the Sacraments Finally Beza in the Conference of Montbelgard pag. 407. sayth That we haue no testimony in scripture of extraordinary meanes of infusing fayth Besides it was the fashion of both old and new heretiks to boast of speciall reuelations Of old heretiks witnesseth S. Augustin in his booke of heresies and Caluin in his booke of true Reformation pag. 322. Of Munster Carolstade and the Sacramentaries Luther testifieth the same vpon the 22. of Esaiae tom 4. fol. 280. Of Gentilis Caluin in his booke against him Of Storcke Manlius in his Common places pag. 482. Of Peucer and Bergius Schusselburb lib. 4. Theol. Caluin art 1. pag. 172. that I may say nothing of Luther The Protestant Church not taught by ordinary meanes Zuinglius and Caluin 12. Others therefore teach that the Protestant church before Luther receiued the fayth not by any extraordinary way but by ordinary meanes to wit by hearing some true doctrine of Popish preachers and some by reading scriptures Thus D. Whitaker Cont. 2. quest 3. cap. 2. pag. 424. Behold new fables and fictions for we are like to heare no other kind of stuffe of Protestants in these matters of fact not only lesse proued then the former but also lesse probable or possible For it was at least possible that God alone should haue taught his church but that before Luthers reuolt either Popish or Protestanticall preachers or the Scripture should haue taught Protestancy hath neither shew of probability nor possibility Not Protestant preachers because before Luther there were none at all as hereafter both D. Whitaker and others shall confesse For the present it may suffice that Luther vpon the 22. psalm tom 3. fol. 344. writeth That there was lest only the scripture and that comprised not in voice but in letters by which we might restore our selues to the fayth And Against Catarine tom 2. fol. 140. he sayth that the vocall ghospell being choaked and extinguished by Papists was silent in all the world Neither could the Scripture teach Protestancy not only because it teacheth no such doctrine but also because it plainly professeth Rom. 10. that none can come to fayth but by bearing of preachers lawfully sent as hereafter we shall see Protestants do confesse In the meane tyme it may suffice that Danaeus in his book of the visible church pag. 1069. writeth that S. Paul sayth that fayth commeth by hearing not by priuate reading and that we open a gap to Fanaticall spirits for to contemne their Pastors if we say that reading alone will suffice to get fayth which Protestants haue experienced For thus writeth Luther in the Preface of his Catechisme tom 5. fol. 645 There are found some this day euen of the Nobility who dare say we need no more Pastors or preachers that bookes suffice out of which euery one may learne the same things by himselfe without any mans teaching And Caluin vpon the 2. Thess cap. 4 Certaine phanaticall fellowes do bragge that they need no more the help of teachers because reading may abundantly suffice 13. Neither could those imaginary Protestants learne Protestancy of Popish preachers First because Protestants as before his shewed coÌ„plaine that Papists had extinguished all their fayth Againe because now no man learneth Protestancy of Popish preachers and besides because Papistry and Protestancy are directly opposite as Luther sayth in cap. 3. Micheae tom 4. fol. 446. and tom 7. epist ad Eslingenses and against King Henry tom 2. fol. 497 Or as Brentius speaketh in his Apology of the Confession of Wittenberg pag. 703 they differ in the very principles or as Beza writeth in his Confession cap. 7. pag. 56 In the very summe of saluation And as D. Whitaker affirmeth in his oration that the Pope is Antichrist ProtestaÌ„cy Popery quit opposite Papistry is more repugnant to Protestantisme then hoat to cold black to white How then is it possible that they should haue learnt Protestancy of Papists who teach so coÌ„trary doctrine Lastly because Protestants themselues deny it For Luther vpon the Graduall psalmes tom 3. fol. 516. thus writeth In Popery there was neuer heard one pure word of sinne of grace of the merit of Christ And fol. 568 Vnder the Pope all pulpits all Churches did sound out nothing but wicked doctrine And in cap. 2. ad Galat. tom 5. fol. 297 Seeing Papists know not what fayth is it is impossible that they should haue fayth and much lesse teach it to others And the Apology of the Confession of Auspurg in the Preface No man taught that sinnes were remitted by sayth in Christ Caluin 4. Instit cap. 2. § 2. sayth that in Popery the doctrine without which Christianity cannot stand was all buryed cast out And in Respons ad Versipellem pag 360 In Popery there soundeth the bare and empty name of Christ And vpon the 2. cap. 2. Tim There is a horrible destruction of the gospell in Popery Wherfore none learnt the Protestant Ghospell either in Popery or of Popish preachers Besides althogh they cold haue learnt the faith of Popish preachers yet they should be ashamed to say that they had learned it of them whom they account the bondslaues and ministers of Antichrist
pretended discipline cap 2. auoucheth that the Geneuian discipline began of Caluin because before him it was neuer seene or heard of And if they think that a discipline or an hereticall company could be and not be seene or heard of in the world how much more ought they to think the same of the Church of God 17. Lastly I proue that the Church of God could not be inuisible Absurdities follow of the inuisibility of the Church because thereupon would ensue many and great absurdities For first if the visible Church should faile it is manifest that it is not the Church of Christ against which he hath promised that the very gates of hell shall not preuaile And if it be graunted that the visible Church is not the Church instituted by Christ it must needs be but a humane society instituted by man How then shold it come to passe that one cannot be saued vnlesse he be in the visible Church if so he can be as commonly all Protestants do teach Who contemne all ordinances of men as vnnecessary to saluation why mak they such account of this humane institution At the last the Protestants haue felt this mischeife as ye may see in Caluin in his 3. homily in his Opuscles pag. 548. and Danaeus in his booke of the visible church where they bring many reasons to proue that it is necessary to be of the visible church But seing themselues do teach that the visible church is not the true Church in the sight of God and consequently a humane institution how can they proue that God hath commaunded or men can appoint so strictly to obserue this one humane Institution vnder paine of damnation Another inconuenience is that Christs promises touching the continuance of his church are exposed to the laughter and mockery of Iewes and Infidels For sith as the Law sayth and Protestants acknowledge among men there is no other account made of things that appeare not then of things that are not what man will reasonably perswade himselfe that Christs Church hath euer continued in the world if she for many ages appeared in no one corner of the world Surely this seemeth so incredible that I think not that any man well in his wittes belieueth it howsoeuer for to defend the Protestants Church he may say it But farewell rather such a Church which cannot be defended but by such improbable paradoxes 18. The 3. inconuenience is that the church of God should haue byn much more miserable then hath byn the Synagogue of the Iewes euen since it hath byn forsaken of God For the Synagogue hath euer since Christs tyme byn visible vnto the world and professed her fayth both before her owne and others Lib. 12. cōt Faust c. 11. The Iewish nation sayth S. Augustin whether vnder Pagan or Christian Kings hath not lost the signe of her law wherwith it is distinguished from other nations and people The same testifieth S. Hierome epist 129. ad Dardan And Peter Martyr in his Common places title of the Iewes § 47 The Hebrews albeit subdued of the Romans yet neuer tooke their lawes rites and customes they keep their own yet as well as they can And Sadeel in his Answere to Theses Posnan cap. 8. graunteth the same And the Magdeburgians in euery Century make speciall mention of the Iewes To this some Protestants say that it is no meruaile that the externall condition of the Church was more miserable thē of the Synagogue Iunius Daneus l. 4. de Eccl. c. 5. But whosoeuer shall read the Prophesies of the glory and amplitude of the Church will think this strange But besides not only the externall but also the internall state of the Church was more miserable then the Synagogue if the Synagogue durst in all ages euen before her enemies professe her faith and the Church of Christ for long tyme durst mutter nothing euen before her owne children yea as we shall hereafter heare the Protestants teach adored Antichrist and obserued Antichristian and idolatricall rites worships The 4. inconuenience is that if we say that the Church may be and yet not be seene of any we giue occasion to euery new start vp heretik to say that his church hath euer byn neither can we refute this his dotage vnlesse we do maintaine that the church must be euermore visible professe her faith which as we haue seene Protestants themselues do suppose when they proue that any Church or company hath not byn in former tymes 19. Out of all which hath byn sayd in this chapter it appeareth euidently that whither we put the forme of the Church in some visible thing or inuisible whether we say that the only elect and iust be of the church or not they alone of what kind soeuer I say the forme of the Church be and whosoeuer be of the Church of which matter I disput not now it is euident I say that the Church of God neuer is at any tyme but she professeth her sayth before her children and before the world and consequently that the Church her profession of fayth or which comes all to one that the Church according to her profession of fayth is euermore visible or sensible which sufficeth to my purpose because before Luther arose there was no Church visible in profession of Protestant fayth Wherefore I frame my 3. demonstration for to proue Luther to haue byn the Author of the Protestant Church in this sort VVhensoeuer the Church is she is visible in profession of her sayth whether this profession be an essentiall forme or a property or accident inseparable But the Protestant Church immediatly before Luther arose was not visible in profession of her sayth Therefore immediatly before Luther she was not at all And by his preaching became to be Therefore he was the Author thereof The Maior or first proposition of the Syllogisme is euident by all that hath byn layd in this chapter And the Minor or second proposition by all the verball Confessions which we haue reheased in the former chapter by reall confessions of all Protestants whatsoeuer who neither in Luthers tyme nor since could bring forth any man worthy of credit who had seene any company professing Protestancy before Luther began to preach it Then the which yet nothing had byn more easy to do especially in Luthers tyme if any such company had byn extant That Protestants confesse that before Luther their Church had no Protestant Pastors CHAP. VII 1. THE 4. demonstration for to proue that Luther was the Author of the Protestāt church and Religion we will take out of that Protestants acknowledge their Church before his tyme to haue wholy wanted Pastors First therefore they confesse that their Pastors in former tymes were vnknowne to the world Protestāts Pastors vnknown to the world and to Protestants themselues D. Fulk in his booke of Succession pag. 26 God hath raised vp Pastors in all ages howsoeuer they were vnknowne to the world And pag.
about to shew any other kind of Pastors Finally all those who affirme that the vocation or Mission of Luther and their first Ministers was extraordinary must needs say that there were no former Protestant Pastours of whome they could haue byn sent or approued ProtestaÌ„ts say the Church may be without Pastors 4. The same also they insinuate when they teach that the Church may be without Pastors which they affirme that thereby they may defend the being of their own Church before Luther when it had no Pastors Luther in cap. 4. Oseae tom 4. fol 295 As if the Church were tyed to any certaine order of Ministery The Confession of Saxony cap. 12 God estsoones restoreth the Ministery Caluin of true Reform pag. 332 I graunt indeed that it can neuer fall out that the Church perish but when they referre that to Pastors which is promised of the perpetuall continuance of the church in that they are much deceiued For the Church doth not perish streight if Pastors he wanting Beza of the notes of the Church pag. 55 Ordinary succession and vocation of Pastors was not always needfull or perpetuall Sadeel in Answere to the abiured articles pag. 533 It is false that the outward Ministery must be perpetuall The same he hath in Repetit Sophism Turriani pag. 763. Iunius and Danaeus lib. 4. de Eccles cap. 8. Bucan in his 41. place de Eccles quest 19 Sometyme the outward and vsuall ministry of the church being interrupted the Church is extraordinarily nourished of God as it were in the desert Keckerman in his Theologicall Systeme lib. 3. pag. 397 The Church is often pressed so that the order of succession of Pastors must be somewhat interrupted And Vorstius in his Antibellarm pag. 158 The ordinary succession vseth oftentymes to be interrupted for some tyme. Luâ—bert in his 5. booke of the church cap. 5 VVe say that the church may for a short space be depriued of Pastors D. Whitaker c. 6. before cited pag. 510 I gather that true and lawfull succession may be broken of and that it is not a true but only an accidentall note of the Church because it pertaineth not to the essence of the Church but only to her externall state And pag. 512 VVe say that ordinary succession hath oftentymes byn interrupted and cut of in the true Church D. Morton lib. cit cap. 17. writeth thus The matter of the proposition to wit where there is no succession there is no Church ye know to be weake And cap. 18. he affirmeth this saying to be false Succession of doctrine cannot be deuided from succession of persons And cap. 23. sayth Succession of fayth may be without succession of doctrine and succession of doctrine without succession of persons D. Fulke lib. de Succes pag. 319 Yea euen the very publike preaching of the word may be silent for a tyme and the Church being depriued for a tyme of this ordinary meanes of her saluation may be preserued so long of God And D. VVhite in his way to the Church pag. 87 All the externall gouernment of the Church may come to decay in that the locall and personall Succession of the Pastors may be interrupted And pag. 403 For the externall Succession we care not it is sufficient that in doctrine they succeded the Apostles and primitiue Churches and those faythfull witnesses which in all ages since imbraced the same 5. By the foresayd Confessions of Protestants it is most cleare that when Luther began to play the Pastor there was no Protestant preacher at all For they acknowledge that they are no Church for any ordinary succession that the true order of the church perished that the true Ministery was taken out of the Church true knowledge of diuine ordination was extinguished and ordination abolished and decayed That the Church had no true Ministery and that she was destitute of true Pastors And that they meane these words both of a substantiall vniuersall destruction of true Ministry is manifest both by the selfe same words and others also For they adde withall that the state of the church was quite ouerthrowne ordinary vocation wholy corrupted that ordinary vocation was no where no place left for ordinary vocation and there were none of whome those who freed their Church from Popery might receiue imposition of hands that the state of the Church was so interrupted that God must raise vp Pastors extraordinarily that the true ranck of ordination was so cut of as that their needed a new succour and a new foundation lastly that the Ecclesiastical order the vaine names therof only remayning was ouerthrowne from the foundation and lawfull order quit abolished that there was not left so much as the slenderest shadow of the cheifest parts of ecclesiasticall vocation In which words either they say that there was neuer a Protestant Pastor at all or that can be sayd by no words whatsoeuer And such was the state and condition of the Protestant church not for a small tyme but as themselues say for some ages And for this cause vsually they call Luther his first partners their (a) Plessie l. 1. de Eccl. c. 11. Napp in 14. Apocal. first ministers first (b) Sadeel de Vocat pag. 556. teachers first (c) Gâ—alt Praefat. in ep ad Rom restorers of the ghospell first (d) Perk. in â— Galat. cap. 11. preachers of the ghospell first restorers of the house of God Apostles and Euangelists 6. Finally I proue that there was no true Protestant preacher before Luther out of the reall coÌ„fession of all Protestants For none of them all can by any sufficient testimony or argument proue that there was any such Pastor Wherefore this is rashly affirmed and fondly belieued 〈◊〉 Marc. â— Either proue sayth Tertullian that which thou belieuest or if thou prouest it not how doest thou belieue it And that common argument of theirs wherewith they vse to proue that they had a Church and Pastors at all tymes because they bring the Scripture to proue their doctrine to be true we shall hereafter shew to be a most vaine Sophisme And besides themselues do ouerthrow it in teaching as we haue seene that the Church may be without Pastors wherby it would not follow that they had Pastors albeit they could by the Scripture proue that before Luther they had a Church Moreouer then those who endeauour to name some Protestant preachers or Pastors before Luthers tyme do plainly shew that there was no true and absolute Protestant Pastor to wit such as taught iustification by only faith and the rest of the fundamentall opinions of Protestancy For the Apology of the Church of England pag. 103. sayth That they gaue not so cleare a light but lightned as it were some sparck The Confession of Saxony cap. 12 That they ioyned stable vnto the foundation Cruciger and Rorarius in Luther tom 1. fol. 202 That they had some litle light D. Fulke of Success pag. 131 That perhaps in all points
28. fol. 396 If the Pope must be worshipped Christ must be denyed And de Missa priuata tom 7. fol. 475 VVhosoeuer is vnder the Pope and obeyeth him cannot be saued Caluin against Seruer pag. 607 Is it not a profanation of the sacred vnity to professe one God and faith with an impious and prophane company And Respons ad Versip pag. 362 How wicked and soule treachery is it to abide in that sacrilegious company of Papists And D. Whitaker ad Rat. 3. Campiani None abide with the lambe in the mountaine who haue any commerce with Antichrist And Caluin in Confutat Hollandi lib. de vitandis superstitionibus bringeth many proofes to shew that the faithfull may not communicate with the false Church and therto citeth the letters of Melancthon Bucer Peter Martyr and those of Zurich and the same is commonly taught of Protestants How then did not those Protestants separate themselues from the body of Christ how were they saued who in tymes past communicated with papists How were they saued vnlesse God be an acceptour of persons and tyms that he will cut of some from his body and from hope of saluation who communicate with Antichrist and not others at these and not in former tymes Againe Protestants teach that the Church ought to professe her fayth as besides the testimonies before repeated the Preface of the Confession of Saxony sayth They that are demaunded must needs tell the doctrine And the CoÌ„fession of Bohemia art 2 They teach that they must vndoubtedly belieue all the articles of the Creed and confesse them with the mouth Luther in 1. Petri cap. 2. tom 5. fol. 464 If any now as the Emperour or other Prince should aske me my fayth I must plainly confesse it to him And de Scru. Arbit tom 2. fol 432 Truth and doctrine must alwayes be preached openly and neuer kept secret or crookt and turnd awry D. Feild lib. 1. de Eccl. cap. 10 For seeing the Church is the multitude of them that shall be saued vnlesse he mak coÌ„fession vnto saluation for fayth hid in the heart and concealed doth not suffice it cannot be but they that are of the true Church must by the profession of the truth make themselues knowne in such sort that c. And the Preface of the Syntagme of Confessions VVhen euery one ought according to the Apostles precept giue a reason of his hope how much more the Church And D. Whitaker Cont. 4. quest 6. cap. 2. pag 696 True sayth can no more be separated from confession with the mouth then fire from beat or the sunne from its brightnes and beames What fayth then had those protestants which as is sayd durst not professe their mind And Cont. 2. qoest 3. cap. 2. pag. 472 It is not lawfull for the godly to dissemble true Religion or make shew of false nor to conceale what they think of Religion if they be examined of them who haue authority to aske them of their fayth But it is not credible that in so many ages in no part of the Christian world no Catholike Magistrate should aske any protestant of his fayth especially if it be true that Luther writeth in psalm 22. tom 3. fol. 344. that Papists do so examine the body of the Church that all her bones may be counted that is none of them can by hid VVherefore we must not imagine that there are any hidden bones of Christ all are bewrayed and counted wheresoeuer they are either by the espials of secret confession or by the tortours or examiners Which sheweth that if there had byn any true protestants heretofore they would haue byn discouered 11. Finally they are brought to these straights that sometymes they say that the protestant church which they imagine was heretofore in popery did consist of those who were papists both in opinion and profession This Caluin intimateth in the words before cited when he sayth that his church was corrupted with pestilent doctrine And Luther de Missa priuata tom 7. fol. 231. saying The very elect were seduced in that great darknesse And in cap. 9. Isaiae tom 4. fol. 95 Behold sayth he the whole face of the Churches vnder Popery Did not they all who truly felt the burden of sinne imagine that they should by good works satisfy for their sinnes Which thing alone would suffice to blot them out of the role of protestants D. White in defence of his way cap. 36. pag. 350. sayth those imaginary protestants were corrupted some more some lesse with those errors which sayth he now we fly And cap. 40. pag. 394. graunteth that they were infected with damnable heresies D. Whitaker lib. 2. de Scriptura cap. 8. sect vlt. sayth They were beset with most thick darknes Nappâ—r in cap. 12. Apocal. pag. 195. that their visible Church in tymes past VVholy embraced the errors of merits and indulgences c. And Morgersterâ—â— tract de Eccl. pag. 41 These things were in tymes past to be forgiuen the godly that they belieued the Pope to be â—hrists vicar and head of the church Popery to be the church Saints to be prayed vnto Masse to be the Lords supper Are these men think you in their wits who call them godly and say they must be pardoned who belieued Antichrist to be Christs vicar Antichrists Synagogue to be the Church of Christ and horrible idolatry such as they account Masse prayer to Saints to be seruice of Christ The same also they meane when they challenge the simple ignorant Papists for theirs or confesse the vulgar Roman Church to be the true Church or as others of them speake graunt the Roman Church but deny Popery the Popish or Roman Popish Church For they imagine that the simple Catholike people neither doth now nor in former tyms did belieue those points of fayth which themselues deny But this they feigne of the simple Catholike people and cannot proue it Besides there is no Catholike â—o simple as doth not vertually belieue all points of Catholike fayth which Protestants deny sith he actually professeth to belieue whatsoeuer the Catholike Church teacheth Neither is there any at all who doth not belieue iustification by good works which point alone would suffice to make them no Protestants Besides Caluin 4. Institut cap. 8. sayth that we affirme him to be no Christian who doth not vndoubtedly agree to all points of doctrine as well affirmatiue as negatiue And the same sayth D. Whitaker Cont. 2. quest 5. cap. 8. pag. 519. D. Morton part 1. Apol. lib. 1. cap. 9. and D. Willet in the Preface of his Synopsis Yea as before we rehearsed Cap 2. they confesse that before Luthers reuolt all from head to foot were drowned in the pudles of Popery that none dreamed of that which is the cheifest point of Protestancy Wherfore Schusselburg tom 8. Catal. Haeret. pag. 440. seemeth to say That befor Luther arose Popery was the true church like as the Synagogue of the Iewes was before the comming
of Christ for thus he writeth Popery as Iudaisme heretofore signifieth that company which at least in her tyme had the true Church with it Such were the Iewes before the comming of Christ and the Papists before the comming of Luther His meaning as I suppose is that as the Christian Church is in state another church from the Synagogue because it hath other Sacraments other Sacrifyce and more points of fayth and Christ another founder of the Church distinct from Moyses so the Protestant Church is a distinct Church from the ancient Christian Church and Luther not only another Elias as they call him but also another Messias a founder and beginner of another Church distinct from that of Christ at least as far as his church differed from the Synagogue Behold Christian Reader wherto all their winding turning and doubling about the being of their Church in Popery is come Surely as S. Augustin sayd L 20. cont Faust c. 12. against the Manichees their imaginations haue lost all wayes For they are nothing bâ—â— the visions of frantike men For their remayneth no probable way to defend that their Church was heretofore in Popery It is mere frenzy to think that it waâ— in Popery virtually and implicitly like as a plant iâ— in the seed or a man in a child at the Christiaâ— Church once was in the Synagogue or that it waâ— openly distinct in Communion and Profession froâ— Papists or that it consisteth of such which either iâ— hart or at least in Profession were Papists or finally that the Church of God such as they will haâ—â— the Protestant to be was for many ages in a differeÌ„t yea a most opposite church where neither by diuine nor humane testimony it can be proued to haue byn neither can there any way be imagined by which it may with any appearance or probability be sayd to haue byn there Thus sayth S. Augustine do they dote lib. 20. coÌ„t Faust c. vl who not abiding true doctrine turne to fables 12 And out of these wherewith we haue shewed that the Protestant Church heretofore was not in Popery is refuted also Zanchius Praefat. lib. de Natura Dei where he sayth that their brethren in tymes past liued in some obscure vallies and Mountaines and met at night And D. Fulke lib. de Succes pag. 324. saying that in Europe the Church was by Antichrist thrust into obscure places but least they should be tript in their lying they name neither those mountaines nor vallyes nor places nor their night-owle-brethren nor finally proue any thing L. 14. cont Faust c. 9. But as S. Augustin sayd of Faustus They say it away they neuer seeke to proue it Or as Christ sayd of the aduersary man they sow cockle and depart It sufficeth for these new Pythagorians to powre out lyes like oracles for they assure themselues that with retchlesse men they will find credit of themselues like weeds grow without tilling Hence also is refuted the same Fulke in cap. 10. Apocal. Where he affirmeth his brethren hertofore haue liued in the Alpes in the Appenine Mountaines and in the Hereinian Forest He might better haue sayd they liued in the Wildernes of Vtopia for he proueth nothing L. 16. cont Faust c. 26 O man that I may cry out which S. Augustine thincking only of his owne talke and not thinking of any gainesayer Againe Doest thou not know lib. 4. cont Cres c. 54. or doest thou not feele with the heart of what man soeuer that in dispute where truth is sought where proofe followeth not the talke is vaine and foolish Wherefore now let vs heare their arguments or rather Sophismes wherwith sometymes they endeauour to proue that their Church was in tymes past in Popery The Sophismes wherwith some Protestant make shew to proue that their Church was heretofore in Popery refuted CHAP. X. 1. THE first argument wherewith Protestants would seeme to proue that their Church in former tymes was in Popery is grounded vpon that saying Apocal. 18 Goe out of her Babylon my people Therefore Gods people were in Babylon that is say theâ— in Popery Thus argueth Luther in cap. 12. Genes tom 6. fol. 144. And in cap. 19. fol. 234. The Magdeburgians in Praefat. Centur. 8. Plessy lib. de Eccles cap. 10. and others commonly Yea M. Perkins in his reformed Catholike tract 22. writeth that by this commandement it may be gathered that the true Church is and was long tyme in the Roman Church Wherein he speakes more truly then he meant For the true Church is and was alwayes in the Romane but the Protestant neither is nor was there To the argument I answere that this place can be no sufficient ground of fayth among the Protestans because their Angel their Apostle and Euangelist Martyn Luther denyeth the Apocalipse to be Canonicall Scripture Againe though indeed it be canonicall Scripture yet for the most part it is so obscure as but very few places therof are fit to grouÌ„d any point of fayth as is euident both by the booke it selfe which is well nigh all Mysticall and allegoricall and by the iudgement of the Fathers and confession of Protestants Euseb l. 7. cap. 20. For thus sayth S. Denis Patriarch of Alexandria of the Apocalipse I verily think that almost in euery sentence there lyeth some mysticall and merueilous sense Likewise S. Hierome Epist ad Paulin. The Apocalipse hath as many mysteries as words And S. Augustin In the booke of the Apocalipse many obscure things are told and there are few things therein lib 20. de Ciuit. c. 17. by light whereof the rest may be sought ought with labour And with Protestants D. Andrewes in his answere to Bellarmines Apology cap. 9 Is he ignorant that concerning the Apocalipse nothing certaine or of fayth is yet prescribed by the Church that it may be lawfull to vse one only kind of interpretation and no other as if it were so cleare and euident that it were a hainous offence to leaue it or to dissent any way from it Yea as any may with greatest probability shew the prophesies there to be fulfilled so is it free for any to vse his iudgement to follow his own opinion in explicating them And D. Whitaker Cont. 4. quest 5. cap. 3 pag. 677 It is well inough knowne that Iohn in the Apocalipse speaketh not of cleare and open matters but of obscurt and hidden M. Brightman in his Preface of the Apocalipse In so great abundance of ancient and new expositions the Apocalipse yet as all agree needeth an Apocalipse And M. Sheldon in his booke of the miracles of Antichrist cap. 4. pag. 54 calleth it a darck Mysticall prophecy in which sayth he quot verba tot latent Mysteria And pag. 226 The Apocalipse is a booke wholy mysticall which doth excepting some few doctrinall rules and exhortations to vertue in types figures formes and resemblances describe and foretell the future euents of the
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
that Protestants as (u) Lib. 2. c. 9. Lactantius wrote of Cicero cannot be more sorely confuted then they are by Protestants themselues Faults escaped in the printing Page Line Fault Correction 8â— 11. himelf himselfe 82. 27. vnles he vnles he be 96. 6. numb 66. numb 96. 107. 19. The There 109. 23. light of dele of 120. 4. credible incredible 127. 7. the these 23â— 6. dele haue bin 237. 2. be be by 140. 6. fourth third 147. 33. waye waxe 154. 7. in is 168. 23. sonde sponge 169. 3. one our 170. 33. 1525. 1535. 181. 14. should only should only say 184. 27. predigious prodigious 205. 31. boasteth boasteth that â—19 vlt. Taye Faye 211. 33. of fayth faith of 222. 21. first fifth If any other faults haue escaped it is desired of the Gentle Reader to correct them of his courtesy the Author being far absent from the Print THE FIRST BOOKE Of the substance of the Protestants Church and Religion and of their vncertainty therein CHAP. I. BECAVSE as after Plato and Aristotle Tully sayth very truly VVhosoeuer will according to the order of reason treat of any thing Lib. 4. must first define or explicate the nature thereof that it may be knowne what it is whereof he speaketh and Protestants agree that the definition is the very ground of all disputation before I do shew Caluin 3. Institut cap. 4. §. 1. Sadeel in Refut Thes â—osnan cap. 2. who was the first author of the Protestant Church and Religion which I will do in the second booke I will in this first define and determine what is a Protestant and what is the Protestant Church and Religion And because Protestants in this matter as in all others are variable and inconstant sometymes requiring many things to the making and constitution of a Protestant sometymes being content with very few things sometyms stretching the bounds of their Church most largly otherwhiles drawing theÌ„ very strait according as it serueth to their present purpose I will first discouer this their vncertainty about so weighty a matter afterward out of their owne principles and confessions of fayth set downe what is indeed necessary to the very substance and being of a Protestant and of their Church and Religion And in this Chapter I will shew how few they sometymes do admit to be of the Church and how many things they require to the making of a Protestant and in some chapters following how many they at other tymes do graunt to be of their Church and how few things they account necessary for to be a member thereof That done I will make manifest what is indeed necessary thereto They exclude Papists 2. First of all therefore they sometymes exclude Catholiques whome they terme Papists out of the Church as is manifest by all their writings in so much that the French Protestants in the 28. article of their confession say VVe openly affirme that where the word of God is not receiued nor there is any profession of obedience due thereto nor any vse of Sacraments there properly speaking we cannot iudge to be any Church VVherfore we condemne the Popish Conuenticles And D. Whitaker in his second booke against Dureus 2. section is so earnest that he sayth I will not allow the very name of a lawfull Church vnto the Roman Church because it hath nothing which a true Church ought to haue And both he in his 2. Controuersy 6. question 3. Chapter D. Sutliue in his first booke of the Church 3. cap. and lib. 2. cap. 9. M. Perkins in his reformed Catholique towards the end Caluin in his book against the Chaunter of Lions Beza in his of the notes of the Church the Confession of Saxony in the Chapter of the Church and many others do reckon diuers articles or euery one whereof they pronounce Papists to be â—ut of the Church And because their opinion hereâ—n is well inough knowne and hereafter also we â—hall haue occasioÌ„ to shew how haynously they conâ—emne the Popedome or Papistry I will heere reâ—earse no more of their sayings touching this point The like sentence they sometymes pronounce of the â—nabaptists Anabaptists and Atians For thus speaketh the conâ—ession of Auspurg Cap. 9. They condemne the Anabapâ—â—sts who disallow the baptisme of infants and think them to â—â—e faned without baptisme And the Confession of Switâ—erland cap. 20. VVe condemne the Anabaptists who deny â—at infants ought to be baptized The same is manifest by â—he English Confession c. 38. by the Confession of â—asse c. 24. others Of Arians Arrians they giue this verâ—ct in the forsayd Confession of Auspurg in the first â—rticle They condemne all heresies risen against this article of the Trinity as the Manichees Arians Eunomians c. â—nd in like sort the French Confession art 6. the â—nglish art 1. the consent of Poland and others in 〈◊〉 much as in England the Protestants haue burnt me Arians 3. Sometymes also they thrust out all hereâ—ckes Heretiks For thus writeth Luther in his explication of â—e Creed Neither Gentile Iew Heretike LutheraÌ„s or any sinner is â—ued vnlesse he make attonement with the Church and in all â—ings thinke do and teach the same And the Magdeâ—â—rgians in the preface of their 6. Century Neither â—eretikes nor deuisers or patrons of sanaticall opinions are of â—â—rist but they are of Antichrist and of the diuell and apperâ—â—ne to Antichrist and the diuell they are the impostume and â—â—e plague of the people of God The ministers of the Prince Elector of Saxony in the Conference held at Aldburg in the 3. writ cast out of the Church all VVho say they wittingly and willingly defend such corruptions of doctrine as haue byn condemned by the lawfull iudgment and consent of the Catholike Church And the Ministers of the Duke of Saxony in the 4. writ of the sayd Conference pronounce this sentence VVhosoeuer they are that do cloak and defend corruptions of the word of God that is of the articles of fayth after they haue byn admonished we iudge not to be true members of Christ vnlesse they repent And Vrbanus Regius one of the first and cheifest scholers of Luther in his Catechisme sayth All Heretikes are out of the Church The same teacheth Schusselburg a principall superintendent amongst the Lutherans in his Catalogue of heresies and many others As for the Sacramentaries SacrameÌ„taries thus professeth the French Confession in the 6. article VVe detest all Sects and heresies which haue byn reiected by the holy Fathers as S. Hilary S. Athanasc S. Ambrose S. Cyrill Whereupon Sadeel in his preface of his answere to the abiured articles sayth Our Confession of fayth condemneth all Heretikes Likewise the Confession of Basle in 24. article writeth in thiâ— sort VVe driue away all whosoeuer dissenting from the society of the holy Church do either bring in or follow strange wicked doctrines And Peter Martyr in his Commoâ— places in the title
written word of God And his Maiesty in his Monitory epistle pag. 97. English ProtestaÌ„tâ— in Latin I call God to witnes that I hold him not for a Christian who in this learned age belieueth that to wit that Enoch and Elias are to come And D. Morton in his answere to the Protestants Apology lib. 4. c. 2. sect 3. after he had sayd that in a Church albeit corrupted with errour and superstition yet if it do not ruinate the foundation the erroneous superstitious professors may be saued adddeth VVhich notwithstanding we must so vnderstand as that the errour and superstition do not proceed from knowledge but from ignorance which ignorance is not affected but simple Thus we see that Protestants somtymes confesse that true fayth is like a graine or Mathematicall point which cannot be parted that the articles of fayth are one copulatiue and cannot be deuided that who so obstinatly denieth one article belieueth truly none that the obstinate deniall of any one poynt of fayth is sufficient to damne or to make an heretik and no brother of the faythfull or member of the Church And finally that she is no true Church who willfully maintaineth any one thing repugnant to the Ghospell or word of God Which indeed is most true and is the doctrine of the holy Fathers and Catholiks and I would to God Protestants would constantly stand vnto it 7. By all which hath byn rehearsed in this chapter out of Protestants it appeareth how many sortes of Christians Protestants do sometymes exclude out of the Church namely Papists Anabaptists Arians al Heretiks all Schismatiks all those who deny any fundamentall point of fayth and finally al who obstinatly deny any point whatsoeuer of fayth or of the word of God And how many things they sometymes require to the making and being of a Protestant to wit that he belieue all and euery point of their fayth and obstinatly dissent in none To which their doctrine if they would as I haue sayd alwayes constantly stand it would easily appeare first how small a company the Protestants Church is and how little it is spread through the world and much lesse Catholike or vniuersal seeing there is no Prouince nor scarse any citty in which all Protestants agree amongst themselues in al points of their doctrine Secondly it would easily appeare that the Protestant Church was neuer before Luther seeing there is no apparence that before him there was any company of Christians who in all points of doctrine agreed with Protestants But ProtestaÌ„ts as I sayd in the Preface accommodate their doctrine and opinions to tymes and occasions And the tymes when they deny Papists to be of the Church are when they exhort them to leaue the Roman Church or excuse their owne reuolting from her or when they dehort others from returning to her For at all these tymes it serueth to their purpose to deny that Papists are of the Church or in the way of saluation which at other tymes as we shall see in the next chapter they are content to graunt And the tymes when they exclude Anabaptists Arians Heretiks Schismatiks and all that deny either fundamentall or other articles of fayth out of the Church are when either the euidence of truth enforceth them thereto or when they are ashamed to acknowledge such vgly monsters for brethren and members of their Church or would exhort such as haue left their company to returne vnto them and keep others from forsaking them or finally would brag of the agreement and purity in doctrine of their company For at those tymes it serueth their turne to renouÌ„ce all the foresayd kind of men whom at other tymes especially when we demaund of them who were of their Church before Luther they are most willing to receiue as their kind brethren diligently scraping gathering such shreeds and clouts when they perceiue their owne nakednes and beggary which themselues when they thought they were rich and had no need thereof most disdainfully cast on the dunghills as shall appeare in the chapters following CHAP. II. That Protestants sometymes account Papists for members of their Church IN the former chapter we haue seene how sparing Protestants sometyms be in admitting others into their Church now we shall see how liberall they be at other tymes in so much that they graunt not only all those whome in the former chapter they reiected but also their professed enemies idolaters Infidells Atheists Antichrist himselfe and all whosoeuer vnder the name of Christians impugne the deeds or doctrine of the Pope to be their brethren their fellowes and members of their Church This we will shew concerning the Papists in this chapter and of the others afterward 1. That Protestants sometymes do acknowledge Papists to be in the Church is manifest First by their open confession thereof LutheraÌ„s For in the preface of their Confession of Auspurg speaking of themselues and Papists Papists serue vnder christ they say VVe are all soldiers vnder one Christ And Luther in his epistle against the Anabaptists as Caluin in his booke against the Chaunter of Lions and D. Whitaker in the place hereafter cited do confesse writeth The kernel of Christianity in Popery That in Popery is true Christianity yea the kernell of Christianity and many pious and great Saints Againe If Christianity be vnder the Pope then it must be the body and member of Christ And vpon the 28. chapter of Genesis VVe confesse that there is a Church among the Papists because they haue Baptisme absolution the text of the Ghospell and many godly men are among them Caluin in his 140. epistle to Soziâ— I think I haue sufficiently proued that in Popery there remayneth some Church albeit halfe destroyed and if you will broken and deformed And vpon the 2. câ—ap of the 2 epistle to the Thessalonians The Body of Christ I confesse it is the temple of God in which the Pope ruleth and he calleth it the very sanctuary of God And de vera reform pag. 332. SacrameÌ„taries â—ayth that S Paul affirmeth that Antichrist whom he will haue to be the Pope shall sit in the temple of God And lib. de scandalis pag. 103 In the midest of Gods temple And lib. cont Precentorem pag. 372 In the very sanctuary of God And Respons ad Sadolet In the midest of Gods sanctuary Surely this is to graunt that the Romane Church in which the Pope sitteth is the very temple and very sanctuary of God And in his answeare to Sadolet VVe deny not those to be Churches of Christ which you gouerne In his 4. booke of Institutions chap. 2. num 11. he sayth that among Papists Gods couenant remayned inuiolable Not yet killed And num 12 VVe deny not that there are Churches among them Neither deny we but there remaine Churches vnder his the Pope he meaneth tyranny but which he hath almost killed Iunius in his book of the Church cap. 17. writeth that the Popish
that before Luthers tyme they seeke their Church in Popery and amongst the Papists 2. Secondly I prooue this same out of that which diuers tymes they graunt that the Roman Church holdeth all the fundamentall articles of fayth That Papists hold the foundation of fayth which themselues commonly teach as hereafter shall be shewed to suffice to make a Church Their Confession of Auspurg in the 21. chapter hath these wodrs This is almost the summe of doctrine among vs in which as it may seeme there is nothing which differeth from scripture or from the Catholike Church or from the Roman Church LutheraÌ„s so farre as it appeareth by writers All the dissention is about some few abuses which haue crept into Churches without certaine authority Whereby we see that the first and auncientest Protestants The suÌ„me of faith in Popeâ—y publikly professed that they differed not from the Roman Church in the summe of doctrine but that all their disagreement was about some few abuses And albeit the wordes be somewhat altered in the printed copies yet that they were in the originall copie which was presented to Charles 5. Emperour is manifest by Fabritius who repeateth them so out of that copie by Pappus in his 3 defence against Sturmius who so also reporteth them by Zanchius in his dispute between two Deuines where he repeateth these wordes out of the said Confession There is nothing in our doctrine which differeth from the church of Rome as far as it is knowne by writers and finally by Hieremias Patriarch of Constantinople in his censure vpon the said Confession it being sent vnto him by the Protestants where he thus writeth to them Yee say yee agree in all things with the Latins Cocleus anno 1â—28 VseÌ„berg causa 17. and that the difference betwixt you and them is only touching some abuses likwise Luther in his foresaid epist cont Anabap VVe confesse that in Popery is much good belonging to Christians yea all Christian good All ChristiaÌ„ good to wit that in Popery is the true Scripture true baptisme the true Sacrament of the altar the true keyes for remission of sinnes the true office of preaching the true Catechisme as the Lords prayer the ten commaundements and the articles of faith Whereupon Schusselburg in his 8. tome of the Catalogue of heretikes pag. 439. saith VVe deny not but that Luther sayd that all Christian goods are in Popery What was needfull to saluation and came from thence vnto vs Iohn Regius in his consideration of the censure c Albeit the Ministery of Papists be corrupted with many traditions and inuentions of men yet it had that which was necessary to saluation to wit the Canonicall scripture the Creed c. Leonard Crenâ—zen The bishop of Rome holdeth the same foundation of the Catholike faith 1. Cor. 3. The fouÌ„dation of Fayth which I and the Catholik Apostolik Church do acknowledge although there be some difference of opinions in certaine circumstances Thus the Lutherans Of the Sacramentaries SacrameÌ„taries Iunius in his 5. controuersy lib. 3. cap. 19. writeth thus of Papists Lutherans and Caluinists VVe agree in the essentiall foundation Essentiall foundation Zanchius in his foresayd preface In despite of the Diuell that Church of Rome hath kept the principall grounds of fayth Principall grounds of fayth Boysseul also in his forenamed confutation pag. 79 VVe acknowledge that it is pure in the cheife articles of Christian Religion And Vorstius in his Anti-bellarmin pag. 188. It is manifest that there are many in that company of Papists who rightly hold the fundamentall points The fundamentall points of our Religion And of the English Protestants his Maiesty in his monitory epistle pag. 148. plainly intimateth that Papists do stick vnto the auncient foundations of the old true Catholike and Apostolike fayth M. Hooker in his 3. booke of Ecclesiasticall policy pag. 128. sayth Touching those maine points of Christian truth wherein they constantly still persist English ProtestaÌ„ts we gladly acknowledge them to be of the family of Iesus Christ D. Whitaker in his 2. cont quest 5. cap. 14 Papists haue the Scripture Baptisme Catechisme the articles of fayth the ten commandments the Lords prayer The main points and those things came to vs from them D. Whitgift in his answere to the admonition pag. 40 Papistry confesseth the same articles of fayth that we do although not sincerely And pag. 62 Papists belieue the same articles of fayth that we do M. Perkins in the preface of his reformed Catholike By a reformed Catholike I vnderstand any one that holds the same necessary heads of Religion with the Roman Church The necessary heads yet so as he pares of and reiects all errours in doctrine whereby the sayd religion is corrupted D. Morton in his answere to the Protestants Apology lib. 3. cap. 18. sect 1 VVe may graunt that God may cooperate with them to the conuersion of Infidels The ghospell of saluation so far as the Ghospell of Christ which is the power of God to saluation is preached by them D. White in defence of his way cap. 38 In the substantiall articles of fayth we agree with them Lastly D. Hall in his foresayd booke sayth The substantiall articles that the Romane Church is one touching the common principles of fayth Those things which she holdeth together with vs make a Church As farre as she holdeth the foundation she is a church 3. Thirdly the same point is proued The articles which make a Church by that they graunt some to be saints whom they acknowledge also to haue liued and died Papists For of S. Bernards holines thus writeth Luther vpon the 4. cap. to the Galathians Bernard a man so holy pious chast c. The Apology of the Confession of Auspurg in the chapter of answere to the ArgumeÌ„ts Antony Bernard That they say some Papists be saints Francis Dominicke and other holy Fathers Brentius in his Apology for the Confession of Wirtenberg pag. 297 I iudge Bernard to haue byn a man indued with great piety and to liue now happily with Christ Caluin in his 4. booke of institutions c. 7. num 22 Gregory and Bernard holy men Vorstius in Anti-bellarmin pag. 181 VVe graunt Bernard indeed to haue byn pious Lubbert in his 6. booke of the church c. 7 VVe think Bernard to haue byn truly holy D. Whitaker cont 3. quest 5. c. 14 I take Bernard to haue byn holy indeed And D. Morton in his Apology part 2. lib. 2. c. 23 I confesse Bernard was a Saint And as plainly do they confesse that he was a Papist For thus Luther in the place now cited Let vs imagine that Religion and discipline of the ancient Popery to flourish now and to be obserued with that rigour with which the Eremits Hierome Augustin Bernard Francis and many others obserued it And in his booke of abrogating Masse Bernard Bonauenture Francis Dominicke with their
5. affirmeth that he had reiected only the accidents of his Popish orders but retayned the substance still M. Mason in his 5. booke of the ordination of ministers cap. 12. sayth that Popish ordination consistes of two parts to wit of power to offer sacrifice of power to administer the word and Sacraments and albeit he reiecteth the former yet the later he approues as that wherein true ministery consisteth Sadeel respon ad artic abiurat 61. And Vorstius in Anti-bellarmin pag. 177. teach the same and so must all others do who hold the mission of Luther and their first ministers to haue byn ordinary and receiued from the Papists which opinion most Protestants do now follow retracting vpon better aduise their former assertion confessing that the mission of their new Reformers was not in substance extraordinary And their deeds and actions do no lesse declare their approbation and esteeme of the mission and Pastorall charge which is in the church of Rome For as Turrian reporteth lib. 2. de Eccles cap. 3. and Luther intimateth tom 2. epist ad Bohemos when the Catholike Bishops giue orders the Hussites of Bohemia steale in priuily among the rest The Lutherans also made sute to the estats of the Empire that their ministers might receiue orders from the bishops of Misnia and Numburg And in artic 10. Smalcald they professe thus If the bishops of the church of Rome would truly execute their office and looke carefully to the church and word of God it might be permitted them to giue orders vnto vs and our preachers You may adde hereunto that neither Luther nor any Reformer else euer sought other ordination then what they had receiued of Papists and that in the beginning of Queene Elizabeths raigne the supposed Prelates earnestly be sought a Catholike Bishop to consecrate them And euen to this day if any renegate Priest ioyne himselfe to the Protestants they order him not anew but deeme him fit for their ministeriall function by vertue of the orders he receiued of Papists Now if Papists haue true Mission true pastorall charge and true Pastors True mission and Pastors inseparable froÌ„ the Church surely they haue also the true church it being impossible that the church should be seuered froÌ„ the true Pastours or that the keyes of heauen which are in the true Pastours hands should be out of the church or that the power to remit sinnes the prerogatiue of true Pastours shold be where the church is not Nay the Protestants themselues confesse as much Luther tom 4. in cap. 4. Oseae fol. 295 True it is that the Ministery is only in the Church Melancthon tom 1. Lutheri disput de Eccles Polit. fol. 483 The ordination of Ministers is one of the peculiar giftes of the Church Caluin lib. de neces reform Eccles pag. 57 This one reason is as good as thousands that who so hath shewed himselfe an enemy to true doctrine hath lost all authority in the Church D. Whitaker ad demonstrat 18. Sanderi Out of the Church there is no other seate but the seat of errour of pestilence and euerlasting destruction The same teacheth Sadeel ad Sophism Turrian loc 10. D. Feild in his 1. booke of the church cap. 14. and others 5. Fiftly it is euident by the doctrine of the Sacramentaries who hold that the children of Papists are in the couenant of God and estate of saluation through the fayth of their parents Papistâ— children saued by the fayth of their parents and may therefore be baptised much more then must they teach that the parents themselues are for their owne fayth in the couenant of God and estate of saluation which could not be were they not in the Church The antecedent is manifest by the saying of many Protestants For thus writeth Luther lib. de capt Babylon tom 2. fol. 77 Here I say that which all say that infants are holpen by the fayth of them which offer them Caluin in his Catechâ—sme cap. de lege God extendeth his bounty so farre vnto the faythfull that for their sake he is good to their children not only blessing their affaires in this world but also sanctifying their soules that they may be accounted of his flock Contr. Seruetum pag. 601 VVe think that there will be no vse of Baptisme vntill this promise I will be thy God and of thy seed be apprehended by fayth but euery one apprehendeth it not only to himselfe but also to his issue Beza part 2. Respon ad acta Montisbel pag. 118 Parents through Gods grace do apâ—rehend grace by true fayth according to the forme of the Couenant as well to their posterity as to themselues Which he oftentymes repeateth And likewise in Confes cap. 4. sect 48. and cap. 5. sect 9. and pag. 126 M. Perkins de Sacramento Baptismi tom 1. col 846 Others say that the fayth of the Parents is also the fayth of their children all the tyme of their infancy or childhood and that because parents do by their fayth apprehend the promise both for themselues and for their children VVhich opinion seemeeh to me the fittest of all The like he sayth in cap. 3. Galat. The sequele likewise is vndoubted For if the fayth of Popish parents be of force to establish their very children in the Couenant of God and estate of saluation though it reside not in them nor be their act much more doth it establish the parents themselues who haue that fayth in them and whose act it is Nor do the instances D. Morton brings against it in his answere to the Protestants Apology lib. 4. cap. 6. make any thing to the purpose as that in case of necessity an hereticall Priest or Schismatike may absolue from sinnes and an Infidell administer Baptisme Againe That if such as were free of a citty and are araigned of treason should haue issue after their condemnation their children neuertheles shall enioy the title and right of cittizens whereof their parents were destitute These examples I say are not to the purpose because he who is eyther baptized by an Infidell or absolued by an hereticall Priest enters not into the couenant of God and estate of saluation for ought that is in the person which baptizeth or absolueth him but for the Sacrament of Baptisme or Pennance which he receiueth indeed by the others administration but hath it in himselfe And the sonne of a traytor is not made a Cittizen in regard of any thing that is in the father alone but for his owne birth which appertaines to himselfe though his Father be author thereof But the Sacramentaries teach that the child of a Papist is in the couenant of God and estate of saluation not for his owne fayth for they say he hath none but for the beliefe of his father which is no way possible if the same fayth be not of force to worke the like effect in the father himselfe seeing it belongs farre more to him then to his child and therefore must
sooner giue him interest in the couenant then the child that is descended of him For how can the fathers beliefe lay hold on the promises and couenant of God for his children and cannot do it for himselfe 6. These allegations demonstrate The suÌ„mâ— of Protestants ConfessioÌ„ touching Papists that by the Confession of the Protestants the starkest Papists such as are of beliefe that the masse the Popes primacy and all things else of his are good vpright and of God are soldiers vnder Christ may attaine to saluation may be Saints yea that there are among them both many and great Saints That there is in the Church of Rome what so is necessary to saluation the summe of fayth the ground-works the essentiall ground-works the principall grounds of fayth the cheife articles the fundamentall heads the necessary heads the cheife parts the Ghospell of saluation the kernell of Christianity and all Christian good Lastly that the Church of Rome Is a limme and member of the vniuersall Church of the Catholike Church a member of the true Church and is of the family of Iesus Christ that it is mother to the children of God that it is the Church of God the temple of God the body of Christ the Spouse of Christ that it abides yet in the couenant is not yet cast of or put away is not yet killed but is yet aliue Which words plainly import that the Roman or Popish Church is a true Church in the sight of God 7. But is it credible Note that such as make profession of Christian religion should mount to that height of impiety as dare to reiect diuorce themselues from that Church which they confesse remaynes yet in the couenant of God which Christ hath not yet reiected Is it credible that they feare not to impugne to make bitter inuectiues to disgorge curses and execrations against her whom they acknowledge to be their Mother which bore them to Christ to be the Church of God to be the body and Espouse of Christ What can be more lewd and impious then to rage and raile against their owne mother against the Church of God against the very body and Espouse of Christ What strang and monstrous blindnes is it not to perceiue that whiles they confesse the church of Rome to be the church of God Espouse of Christ they acknowledge their owne to be the Synagogue of Antichrist and strumpet of the Diuell For Christ cannot haue two Espouses repugnant each to other Now the Protestant church and church of Rome are parts so opposite as can neuer make one For they iarre and disagree mainely in diuers weighty points as namely touching the canon and exposition of the Scripture touching sacrifice and the Sacraments touching the worship of God his Saints touching the meanes to obtaine remission of sinnes and many the like Whereupon Beza in Confes cap. 7. pag. 56 VVe dissent sayth he from the Papist about they very summe of saluatioÌ„ And others say no lesse as shall be shewed hereafter in the 2. booke and 6. cap If ours be true Religion sayth S. Augustin to the Donatists which yet came nearer to Catholiks then Protestants do yours is superstition Lib. 2. coÌ„t Gaud. c. 11. Againe If our communion be the Church of Christ yours is not Christs Church Lib. 1. de Bapt. c. 11. for that is but one which so euer it be And in another place VVhen they approue that Church which as is manifest we communicate with all and they do not by that their testimony they acknowledge themsâ—lues conuinced Lib. ad Donat post codat and giue you plaine notice if you be wise what you ought to forgoe and what it behoues you to cleaue to and retaine And S. Cyprian epistle 76 If the Church were on Nouatus side it was not with Cornelius Num. 4. 8. The Protestants now and then perceiue as much when they acertaine vs as hath byn shewed in the first chapter that who so seuereth himselfe from any particuler congregation which is a true Church excludes himselfe wholy from the church Caluin saw it when 4. Insti c. 2. § 10. he wrote thus VVe cannot graunt them Papists that they are the church but the necessity of subiectioÌ„ obedieÌ„ce will befall vs. If they be churches the power of the keyes is in their possession If they be churches that promise of Christ VVhatsoeuer ye bind on earth shall be bouÌ„d in heauen takes effect in them M. Perkins perceiued it to when in his explicatioÌ„ of the Creed col 794. he sayd Zanchiuâ— lib. 1. de Eâ—cl c. 7. As long as any church forsakes not Christ we may not withdraw our selues from it The reason is apparant because in so doing we should depart from Christ or Christ shold be parted euen as we are rent and disioynted from the church wherein he is And in his Reformed Catholike tract 22. col 470. Whâ—re he sayth VVe ought not to deuide our selues from any nation or people which hath not before cut it selfe of from Christ D. Feild likewise saw it in his 3. booke of the Church c. 47. Where he makes this acknowledgement Surely if he can proue that we confesse it the Church of Rome to be the true Church he needeth not vse any other argument But we haue clearely prooued it by sundry plaine confessions of many famous Protestants And hitherto we haue discouered how they sometyme harbour and receiue Papists into their church now we will shew that they vse the like curtesy towards the rest CHAP. III. That Protestants acknowledge for members of their Church sometyme those that deny as well fundamentall as other articles of their fayth sometymes Heretiks Schismatiks yea their profest and sworne enemies THAT they esteeme all such to be members of their Church as swarue from the Christian fayth only in points not fundamentall themselues in the preface of the Switzers Confession declare in these words Mutuall consent and agreement in the principall points of doctrine in orthodoxe sense and brotherly charity was of religious antiquity thought abundantly sufficient And D. Whitaker cont 4. quest 1. c. 2. pag. 527 God forbid that they should be no longer of the number of the faythfull who are in some points of a contrary opinion so they assent in the cheife and principall and necessary matters And for as much as the Protestants opinion herein is well knowne for whâ—Ì„ it is obiected vnto them that their churches disagree in points of fayth this serues them for excuse I think it needlesse to alleage any more of their sayings He that will may looke the Confession of Saxony cap. de Eccles Luther tom 7. lib. de not Eccles fol. 149. Melancthon tom 4. in ca. 3. 1. Cor. Kemnitius 1. part Examinis tit de bonis operibus pag. 332. Zuinglius tom 1. in Prefat lib de Prouident Caluin 4. Institut cap. 1. § 12. and cap. 2. § 1. Beza epist 2. Zanchius in prefat lib.
common both to good and bad touching his ascending vp to heauen and his sitting at the right hand of his Father of all these points they contend and that with such exceeding heat of disputation as that old heresies not a few long since abolished and condemned begin againe to lift vp their head as if they were recalled from hell The like they haue ibidem in Prolegomenis Of the controuersy which is betweene the Lutherans Sacramentaries about the â—eall presence of Christs body in the Eucharist Martyr in locis tom 2. p. 156. giues this iudgement The contention and difference therein concernes the cheife heads of Religion Caluin epist 292. sayth that the opinion of the Lutherans doth By mischeiuous iuglings and legierdemains ouerturne the principles of fayth Beza in his 5. epist that it destroyeth the verity of Christs body And epist 81. that it recalleth from hell the folly and doting errours of Marcion and Eutiches Bucer cited by Hospin part 2. Hist fol. 84 It followeth thereupon that Christ is not true man Paraeus in cap. 3. Galat. lection 37 There is nothing more directly opposite to Christian Religion then to think that the body of Christ doth indeed lye hid really vnder the bread and that the same is truly eaten with the mouth Sadeel in tract de Coniunctione c. pag. 369. that it ouerthroweth the true nature of the true body and bloud of Christ VVhich thing sayth he we still lay to their charge And tract de Sacramentali manducatione pag. 26. that it is a word of euils pag. 267 That it traines after it idolatry And pag. 268 that it â—annot stand with the verity of Christs body Hospin part 2. citat fol. 2. that it is the foundation of Papistry And fol. 181 The base and pillar which sustaineth all the whole blended and disordered heape of abuses and all the bread-worship whicâ— hath vnder the Popedome byn deuised and brought in Lauaterus lib. de dissid Euchar. fol. 7. that it is the Foundation of the Popedome Cureus in Spongia that it is the foundation the strength the throne of the God Maozim and of the Popish state Caluin de Coena p. 8. in CoÌ„s pag. 754. Beza in fo 6. v. 23.62 ad 4. Demonstr Illyrici Zanâ—hius in Confess c. 16. sect 12. And Vrsinus in Catechism quest 78. cap. 3. sayth As long as the opinion of the corporall presence is maintained Popish adoration and oblation and the whole Popish masse is kept on foot And there is not one Sacramentary but thinks the verity of Christs body and his ascention sitting at the right hand of the Father cleane taken away if he should say he were substantially in the Eucharist Whereupon Zanchius tom 1. Miscell in iudicio de dissidio Coenae pag. 553. sayth There are two maine reasons why the one party to wit the Sacramentaries renounce the presence of the body The one that the article of Christs ascension into heauen may be kept entire the other that the nature and verity of his humane body be not destroyed Nay some of the Sacramentaries in their Confessions of faith condemne the opinion of the Lutherans as mad and blasphemous For Confess Crengerina cap. de coena Domini sayth VVe condemne their madnes who auouch and maintaine flesh-eating that is who hold that Christs naturall and very body raw and bloudy without any change or transubstantiation at all is receiued with the very mouth And the Scots in their Confess pag. 159. say they Detest that blasphemous opinion which auoucheth Christs reall presence in the bread wine and that he is receiued by the wicked or taken into the belly This and much more of the like is sometymes the Sacramentaries plea against the reall presence of Christs body in the Eucharist and yet at other tymes they professe that this controuersy is not of so great weight and moment as that it should dissolue Ecclesiasticall Communion and fellowship For so teacheth Martir apud Simlerum in vita eius the author of the orthodoxe Consent Prefat Apologet. Hospinian part 2. Histor fol. 78. Caluin de scandalis pag. 95. In Consens p. 764. Beza lib. de coena cont Westphalum pag. 258. M. Perkins in his exposition of the Creed col 792. and others Nay as we sayd before these men besought the Lutherans who stedfastly maintaine the reall presence to hold them for brethren and members of their Church They can then find in their conscience to haue fellowship and Communion with those men whose doctrine they condemne As Frantike blasphemous whose doctrine they say destroyeth Christs ascension What kind of men Sacramentaries challenge for brethren and the verity of his humane nature subuerteth the principles of fayth and cheifest points of religion recalleth the doting follies of Marcion and Eutyches establisheth the Kingdome of Antichrist traines after it idolatry and a world of euills Fy on these meÌ„ beliefe who think the maintenance of an opinion which as themselues professe ouerthroweth the principall articles of Christian fayth drawes after it idolatry and most foule heresies layeth the foundâ—tion whereon Antichristianity is raised of so sleight consequence as it ought not to dissolue fraternity and Communion What regard of fayth or saluation may we think these men haue There is yet another point oâ— Luteranisme touching the vbiquity or presence of Christs body euery where reproued of the Sacramentaries and held in extreme dislike of which they likewise exclaime that it is (a) Beza respons ad acta montisb l. pag. 252. forged and composed of Eutychianisme and Nestorianisme that the heresies of (b) Caluin 4 Instit c. 17. p. 17. Marcion and Eutyches yea well nigh (c) Hosp pref par 2. all old heresies are by it raised againe from hell that it subuerteth the whole (d) Perkins expos Symb. coll 792. Creed that it takes away the (e) Sadeel de verit hum nat cheife heads of Christian Religion that there is scant any one article of Christian beliefe which it doth not vtterly abolish And yet these selfe same Sacramentaries stile them who defend this opinion (f) Sadeel sup Most flourishing Churches and made earnest sure to be held for (g) Beza in colloq moÌ„tisbel pag. 462. brethren of those very men who vpheld this doctrine against them and maintayned it to their face Nay the particuler Churches of Sacramentaries themselues consist of parts mainly disioyned in matters of beliefe SacrameÌ„taries say there is fundameÌ„tall differeÌ„ce amoÌ„g them Examples hereof we need not seeke a broad Our owne Protestants tell vs how the Puritans their brethren allow not of the booke of common prayer but hold it to be full of (a) Whitgift resp ad Admonit p. 145. 157. corruptions and all abominations and teach that Protestants (b) Ib. resp ad schedas wickedly mangle and wrest the Scriptures that they haue no (c) Resp cit pag. 6. Pastours that they haue not a true Church
no fayth Infants without all faith according to Protestants and consequently that they are infidels whence it ensueth that they account some infidels to be actually of the church Caluin 4. Institut cap. 16. § 19 I will not lightly affirme that they infants are endued with the same fayth we find in our selues And § seq he sayth Infants are baptized for future repentance and sayth Now if they dye before they are of yeares God reneweth them by the vertue of his spirit which we do not comprehend in such manner as himselfe alone knoweth how to bring to passe Lib. cont Seruet pag. 647. he sayth that that sentence of the Scripture VVhosoeuer belieueth not in the Sonne of God abideth in death and the wrath of God remayneth vpon him belongeth not to infants but only to such as are obstinate And in cap. 5. Rom. v. 17 That you may be partaker of iustice it is needfull that you be faythfull because it is receiued by sayth To infants it is communicated by a speciall manner Bucer in cap. 19. Matthaei pag. 404 Paul sayth that sayth commeth by hearing the word preached and in the same sort all the Scripture speaketh of sayth Seing therefore infants heare not the word preached they cannot haue this kind of sayth But out of that that infants want sayth nothing lesse can be concluded then which some thinke that therefore they cannot please God Infants are blessed by the grace of God and merits of Christ But if they be taken hence in their infancy they shall know God and reape felicity by some other knowledge then fayth Musculus in locis tit de baptismo Infants haue yet no fayth Againe Infants are saued by Gods election though they be taken out of this life not only vnbaptized but euen before they haue fayth Beza in Confess cap. 4. sect 48 It doth not appeare to vs that infants are endowed with that habit of fayth Infants haue not so much as the habit of fayth which we sayd was required to the receiuing of the matter and effect of the Sacraments nor is it likely that they are And in colloq Montisbel pag. 407 VVherefore though the children of the faythfull want sayth yet is not baptisme vnprofitable to them And part 2. Respons ad acta Montisbel pag. 124 All eit infants haue no sayth of their owne especially actuall yet rightly are they baptized according to the forme of the Couenant I will be thy God and of thy seed which is apprehended by the parents to themselues and their children And pag. 129 I confesse that sayth is required that infants comprehended in the Couenant may please God but I deny that they can or ought to be endowed with their owne fayth inherent in them Dancus l. 4. de baptismo cap. 10. pag. 268. proposeth to himselfe this question VVhat is the fayth which in baptisme we require in infants and answereth None Vrsinus in defens argument Bezae God receiueth infants into the Church without fayth Peter Martyr in 1. Cor. 7. pag. 94 Seing the holy Scripture doth not tell me that infants belieue or those miracles are wrought in them neither see I that it is necessary for their saluation I think it is inough that they be thought to be saued because by election and predestination they belong to the people of God are endued with the holy Ghost who is the author of fayth hope and Charity Perhaps they will answeare out of Augustins opinion that they are saued by the sayth of others to wit of their parents But the Prophet sayth that euery one is saued by his owne sayth not by other mens sayth VVherefore we answere more easily who exact expresse and actuall fayth in those that are of yeares but in the children of Christians who are brought to be Christened we say fayth is begun in its principle root because they haue the holy Ghost firm whence all both fayth and other vertues do flow D. Whitaker Cont. 2. quest 6. c. 3. pag. 566 Baptisme doth not infuse any sayth or grace into infants And he sayth plainly that infants haue no fayth And lib. 8. cont Duraeum sect 77 Albeit in the Sacraments fayth which receiueth the word of promise be necessary yet that sayth is not needfull in infants albeit it be not to be doubted but the holy Ghost effectually worketh in them after a secret and wonderfull manner M. Perkins de praedestinaâ— tom 1. col 149 Infants which dye in the Couenant we belieue to be saued by tenour of that Couenant but they were not chosen for fayth or according to fayth which set they had not And 〈◊〉 â—â—rie causar cap. 25 Elected â—nfants dying in the wombe or soone after they be borne are saued after a hidden and vnspeakeable manner ingrafted in Christ by the spirit of God Luther tom 6. in cap. 25. Gen. fol. 322 Vnbaptized infants haue no fayth Melancthon in locis tit de baptismo to 3. fol. 238 It is most true that sayth is required in all that are of years But concernâ—â—g infants sayth he the matter is otherwise Infants 〈…〉 Kemnitius part 2. Exam. tit de baptism pag. 89. telleth vs that some Protestants are of opinion that infants are indeed saued by the grace of God but without sayth Nor doth their saying that the seed or root of fayth or else an inclination or disposition to fayth which some of them affirme infants to haue help them any thing it all both because Scharpe cont 1. de Iustifi graunteth that this seed can neither haue the knowledge nor applying of the promises and therefore is not Protestant faith and because Musculus in locis tit de fide art 7. confesseth that they distinguish and put a difference betweene fayth and this hidden seed Now if it be no fayth it maketh not him faythfull in whome it is And lastly because as themselues acknowledge they are not assured whither infants haue any such seed or no. For Caluin lib. 4. cap. 16. § 9. cit VVhether they haue at all any knowledge like vnto fayth I choose rather to leaue it vndetermined And he addeth that the manner of their renewing is knowne to God alone To these allegations you may adde that M. Perkins in his Reformed Catholike cont 16. sayth a man may be saued by a desire to haue sayth And neuerthelesse confesseth that this desire is not indeed sayth And in 2. Galat. col 91 God accepteth the will and desire to belieue for beliefe it selfe Now as long as a man hath not fayth but only a desire thereof he is an infidel 5. You might think that hauing made this graunt of saluation to infidels their liberality wold rest here and not passe these bounds ProtestaÌ„ts challenge Antichrist but they go yet further and bestow it sometymes euen vpon him whome they sweare yea belieue as an article of their fayth and that with as great certainty and assurance is they belieue God is in heauen or Christ is the
Messias to be that notable Antichrist foretold in Scripture For thus writeth M. Powell lib. de Antichristo cap. 33. pag. 338 I will in no wise say that all the Popes from the tyme wherein Papistry was first reuealed to be Antichristianity are damned Howbeit in the beginning of his booke he makes this protestation I solemnely take God to record that I as certainly know the Bishop of Rome to be that great Antichrist and the Popish church to be the Synagogue of Antichrist as I know God to be in the heauens or Iesus Christ to be the true Messias promised to the Fathers D. Whitaker likewise com 4. q. 5. cap. 3. pag. 694. sayth Let vs cry aloud and swore by him who liues for euer that the Bishop of Rome is Antichrist And to D. Sanders last demonstration that the Pope is not Antichrist pag. 799 VVe may take that most sacred and most true oath and sweare by him who liues for euer that the Bishoppe of Rome is the very Antichrist And neuerthelesse in his answere to the first demonstration he sayth with M. Powell I will not say that from the tyme that Papistry began to be Antichristianity the Popes themselues haue byn all damned And both he cap. cit pâ—g 679. 682. other Protestants ordinarily affirme that Antichrists Sea shal be in the true Church among the company of the saythfull and that he shall be a cittizen and inhabitant and Pastour of the Church To whom I pray will these men deny saluation or a place in their Church who graunt it vnto Antichrist the sworne enemy of Christ whome the scripture it self styleth Christs aduersary the man of sin the sonne of perdition I see not why they should henceforward vpbrayd vs with Antichrist since they themselues clayme him for a member of their Church 6. It is also certaine that they challenge Atheists For Illyricus in Catel lib. 9. col 1916. Dâ— Humfrey respons ad Rat. 3. That they challenge Atheists Camp M. Fox in his Acts printed anno 1596. pag. 646. allot that Atheist Machiauel an honorable roome among the witnesses and maintayners of the truth And Luther apud Manlium in loc tit de Eccl. pag. 483. layth of Valla that he gaue place to none but Epicure himselfe and professed openly that he held opinions repugnant to the foundation of sayth Neuerthelesse the same Luther respons ad Louan Colen tom 2. fol. 38. writeth thus of him Valla in my iudgement was either a remanent sparke or some feâ—â—eli of the primitiue Church whose like in constancy and vnfayned zeale of Christian fayth Italy or the whole Church had not for many ages One Epicure then in Luthers iudgement was the remanent sparke and Iewell of the Church That sometymes Protestants account all those their brethren who vnder the name of Christians oppose themselues any way against the Pope CHAP. V. 1. THAT Protestants sometymes acknowledge all those for members of their Church who vnder the name of Christians do any way oppose themselues against the Pope I proue First because some of them do openly so professe For as Keâ—nice reporteth in locis tit de Eccles pag. 122. Some faine the Church to be a rable of all Sects of Anabaptists Sacramentaries Swineseldians and others so they be not Papists And Capito in Caluin epist 6. Some haue brought in a liberty as if all were of the Ghospells side whosoeuer haue cast of the Popes yoke Musculus also in locis tit de caena pag. 522. sayth I imbrace all for brethren in the Lord howsoeuer they disagree from me or among themselues as long as they mayntaine not the Popish impiety Secondly because they professe that the end of their preaching was to lessen the authority of the Pope For what end Luther and â—is fellowes preached and Bishops and to be contrary to them For thus Luther writeth of himselfe epist ad Frederic Elect. tom 2. fol. 330 The Ecclesiasticall tyranny is now weakned and broaken which only I purposed in writing Or as Slcidan lib. 3. reporteth He writeth that the Ecclesiasticall tyranny is now weakned that that alone was his designe at the first And epist ad Waldenses in Hoâ—pin part 2. fol. 8. he sayth that he impugned transubstantiation only for enny of the Papists And in parâ—â— Confell apud eâ—â—â—dem fol. 13. that he impugned the Eleuation only to spite the Papists Caluin 4. Institut cap. 10. § 1. sayâ—h The end of our contention is to bridle that infinite and barbarous Dominion which those who would be accounted Pastors haue vsurped ouer soules Zuinglius lib. de Auctor Sedit â—om 2. â—ol 125. affirmeth that there is a sort of ProtestaÌ„ts which for no other cause do heare the doctrine of the Ghospell then because they extremely hate the Popedome and enuy Papists their felicity and glory Bucer lib. de regno Christi cap. 4 The greatest part of men seeme to haue sought only these things of the ghospell First that they might shake of the tyranny of the Romane Antichrist and of the false Bishops c. Luther also tom 2. German fol. 22. telleth what was the end of the Sacramentaries Anabaptists I heare sayth he that some imbrace Anabaptisme for this only end that so they may spite the Bishop of Rome euen as the Sacramentaries do only in hatred of the Romish Bishop deny that there is any thing in the sacrament beside bread and wine Of the new Arians end thus writeth Zâ—nchius lib. 1. epist pag. 154 Ouâ— Arians haue determined to ouerturne from the foundation whatsoeuer is in the Church of Rome And what end Illyricus had thus telleth D. Whitaker ad Rat. 8. Campiani Illyricus went further then he should as I think to be the further of from you whome he hated 2. Thirdly because they call the departure from the Pope and Popish doctrine the foundation a good part and the summe of the Protestant building Sâ— dâ—el Respons ad Arthu cap. 12 Protestants agree in this foundation that the Church ought to be reformed out of the word of God and that Popish errours must be remoued out of the Church Seranta epist dedicat ad Episc Angliae It is to be wondered how much almost all the Reformers please themselues in this point that they will haue nothing common with the church of Rome Grotius apud Homium in Specimine c Neither can I forebeare to shew the fountaine and ofspring of this and other calamities VVe think that we are so much the purer the further we go from points of Romish doctrine without any difference Vergerius dial 1. pag. 20 VVe hope that shortly all matters will be composed VVe could do by Gods helpe that which seemed the cheifest of all and the hardest and well nigh impossible that is pull our selues and ridde vs of the Papists tyranny VVherefore nothing is to be doubted but we shall compasse other matters of lesse moment For a good foundation is layd yea a good part
of the building is set vp And Zuinglius Respons ad Billi tom 2. fol. 261. When one obiected vnto him the dissention amongst the Sacramentaries in expouÌ„ding Christs words of the supper answereth No man ought to be offended with this diuersity more then with the difference among many captaines Tertull. praes c. 41. Athanas orat 1. coÌ„t Arian Hieron ad Cresiphont August in Psal 80. Beda l. 1. in Iob. c. 7. who go about to conquer a castle whiles one would haue it battered another vndermined and a third would haue it scaled For all agree to destroy the castle the difference is only about the way not about the summe of the matter And so concludeth that if any SacrameÌ„taries haue erred They erred sayth he in the letter not in spirit in the summe they agree all The summe therefore wherein all Protestants agree is to ouerthrow the Popish castle and Catholike fayth in which also the ancient heretikes agreed amongst themselues as the holy Fathers do testify and who attempteth that by what meanes soeuer erreth not in spirit but in letter only not in the summe but in some circumstance only of ProtestaÌ„cy But with what spirit they are led herein let them heare of their owne Prophet Luther defens verb. coenae tom 7. l. 411 VVhat a kind of spirit is that sayth he which hath no other end but to weaken the aduerse party without all doubt it is no other spirit then the Diuell 3. Fourthly because they describe paint name a Protestant by departure from the Pope and Popish doctrine The Confession of Wittenberg in Prefat describeth Protestants to be such as haue changed in their Churches a kind of Popish doctrine which had byn vsed for many yeares and some other ancient ceremonies M. Perkins in the Preface of his Reformed Catholik sayth By a Reformed Catholike so he termeth a Protestant I vnderstand any one that holds the same necessary heads of Religion with the Roman Church yet so as he pares of and reiects all errors in doctrine whereby the sayd religion is corrupted D. Willet in the Preface of his Synopsis A Protestant is he that professeth the ghospell of Iesus Christ and hath renounced the iurisdiction of the Sea of Rome and the forced and vnnaturall obedience to the Pope Schusselburg tom 13. Catal. Haeret. pag. 23 A Lutheran or true Christian is he who hath seuered himselfe from Papists c. And tom 8. pag. 363 True Lutherans are they who imbrace the doctrine of the ghospell amending Popish abuses You see how in all these descriptions of a Protestant the denyall of the Pope and Popish doctrine is put as a certaine difference which concurreth to the making and distinguishing of a Protestant from all others Hereupon D. Audrews Apol. Cont. Bellarm. cap. 1. sayth Sauing this Protestation that they will not suffer certaine Popish errors and abuses our fayth is no other then yours is or ought to be And he addeth that they call their religion reformed only because it is purged from certaine deuises and corruptions which had crept into it And sayth that Bucer and Peter Martyr did only pluck vp certaine cockle which Papists had sowed In like sort Boysseul in his Confutation of Sponde pag. 724. sayth Take away your Popery that which dependeth thereof and you and we shall be but one church because we shall haue but one Confession of fayth Moreouer Plessy in the forefront of his mystery of iniquity painteth a Protestant with a torch in his hand setting fire to the tower of Babylon by which he vnderstandeth the Popedome And finally Luther in exempl Theol. Papist tom 2. fol. 401. calleth himselfe an Anti-papist as of his principall end or office and sayth that he was called by diuine reuelation to destroy the Popes Kingdom D. Humfrey also termeth Ochinus a stout Anti-papist as if to be a Protestant and an Anti-papist were all one 4. Fiftly because the same opinions which in Papists they detest in other who are opposite to the Pope they dissemble or extenuate Lubbert lib. 1. Replicat cap. 4. sayth The Lutherans dispute not with vs about the Canon of Scriptures nor we with them And lib. 4. de Concil cap. vlt VVe contend not with the Churches of Saxony which keep images in the Churches And yet they dispute most eagerly against Catholiks about the Canon of scriptures and images The Scots in their general Confession professe to detest Popery for maintayning the reall presence of Christs body in the Eucharist for making the signe of the Crosse for denying infants without baptisme to be saued And in their other Confession c. 22. they say they shunne the Communion of the Popish Church Conf. Augustus â—visit â—axon Liturgia Augliaâ— Conference at Hampt Court because her ministers are not Ministers of Christ because the permitteth women to christen in case of necessity and yet dissemble that the Lutheran Protestants allow all these points and that the English Protestants admit Popish Priests for sufficient ministers command the making of the crosse in baptisme allow womens baptisme in case of necessity but because they are against the Pope as well as the Scots their opposition to the Pope like sole fayth couereth all and maketh that the Scots impute not these matters to them And if at any tyme the Catholiks do set before their eyes the errors or dissentions amongst them either they impudently (a) Laâ—ko Erastus in Schussel l. 4. Theol. Caluin p. 310. Feild l. 3. of the Church cap. 24. deny them or greatly extenuate them saying that they are not about the (b) Apol. Anglis foundation not of (c) Whit. CoÌ„t 2 q. 5. cap. 8. weighty matters of light matters not of the (d) Bucer in Schussel lib cit Caluin de rat concord p. 862. matter but of the manner of (e) Epist Monitor things indifferent of I know not what titles and finally only of (f) Mart. in loc tit de Euchar. §. 65. Hosp part 2 fol. 134. 163. 109. BruÌ„sfeld resp ad Erasm words Surely I imagine as they say that all sinnes in the elect faythfull are veniall but in others all are mortall so they deeme that all errors in those that are opposite to the Pope are veniall and light but in Papists all are haynous and mortall So much the alteration of the person changeth the case with them Hereupon Q. Elizabeth enacted not that it should be treason for any one to dissuade froÌ„ that religion which she had established vnlesse it were done with intention to induce him who was dissuaded to the obedience of the Bishop of Rome And hereupon also some of them openly professe that they more esteeme Turks then Papists forsooth because the Turke agreeth with them in hatred of the Pope and Popery in respect whereof they little regard the consent in the mysteries of the Trinity and Incarnation and Passion and other articles of Christian fayth Sixtly they make the forsaking of Popery an
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
saluation wholy ouerturned And lib. de Necess Reform fol. 47. that the safety of the Church dependeth vpon this doctrine no lesse then mans life dependeth of his soule Pareus in Prooem lib. de Iustificat On this alone the hinges of our comfort and saluation do hang. And lib. 2. cap. 2. affirmeth that it was the cheifest cause of the separation of the Protestant Church from Popery And lib. 4. cap. 2. sayth The only doctrine of obtayning iustice and saluation by only sayth and of loosing them by incredulity is the sincere and proper ghospell all other doctrine in the scripture belongeth to the law And those of Geneua Prefat Syntag. Confess auouch that this article is the groundworke forme and soule of Christian religion The soule the summe of Euangelicall doctrine of which men are called faythfull and true Christians without which the knowledge of other articles hath no holesome fruit For it is the substantiall inward and formall cause of saluation of which all Sacraments instituted by God are and were pledges and seales vnto which article all the other do tend as to their center and in which mans felicity consisteth 5. Neither do our English Protestants make lesse account of this their article of iustification by only fayth For D. Whitaker Cont. 2. quest 6. cap. 3. pag. 562. sayth It seemes to be the cheifest of all and most fundamentall The Prore Puppe as in which the Prore and puppe of our saluation consisteth and who faine any other meanes of Iustification do ouerthrow the foundation and most necessary heads of Christian religion and are fallen from saluation and euerlasting life And Respons ad Rat. r. Camp he writeth thus of their doctrine of Iustification by only fayth If Iames or a heauenly Angell disallow it he is impure wicked and to be detested to hell D. Humfrey in his oration de vitando fermen to calleth this article The cheifest point and hinges of fayth D. Fulke de Success pag. 4. The principall head of the ghospell M. Fox in his acts pag. 440 The foundation of all Christianity And pag. 770 The fouÌ„dation The only principall origen of our saluation And finally M. Powell lib. 2. de Antichristo cap. 5 The summe of the doctrine of sayth Neither is it to be merueiled that Protestants so highly esteeme this their article both because it is the cheifest bait wherwith they draw men vnto them as also because as Luther confessed it is their cheife defence without which they had long since perished and finally because Iustification being one principall end of religion if speciall fayth be the only meanes to attaine to iustification vndoubtedly it ought highly to be esteemed of that religion which belieueth it to be such a meanes ProtestaÌ„ts esteeme of only faith Thus we see that according to the common opinion of Protestants to belieue himselfe to be iustified by only fayth is the cheifest article the foundation the stay the head the fountaine the summe the last end the prore and puppe the hinges the proppe the castle the bulwarck the essentiall difference the definition the soule the forme the formall cause the only rocke the only safegard of Protestancy the only way to heauen which falling the church yea God himselfe falleth But none can be a Protestant without the foundation head soule forme summe definition c. of a Protestant Therefore none can he held for a Protestant vnlesse he professe to belieue to be iustified by only speciall fayth Whomesoeuer therefore Protestants cannot proue to haue held this article they cannot with any reason and coulour challenge for Protestants And because as it shall hereafter appeare they cannot proue that any one before Luther held this article nay on the contrary we will proue that Luther first deuised it they cannot with any appearance of truth auouch that there was any Protestant before him And in like sort whome we can proue not to haue belieued this article we may euidently conclude that they were no Protestants That it is necessary for a Protestant to belieue all the fundamentall articles of Protestancy CHAP. VII â— BESIDE the foresayd article of Iustification by only fayth it is also necessary to the making of a Protestant of a member of the Protestant Church Vâ—â—â—d l. 3. de Eccles c. 2. that he belieue at least all the fundamentall points of Protestancy either explicitly or implicitly so that he obstinatly deny no one of them This is manifest First because as I shewed before cap. 1. it is the common opinion of Protestants that all those are out of the Church whosoeuer deny one fundamentall article Num. 3. Againe because themselues say that the name of a fundamentall article doth insinuate that it sustaineth the Church as the foundation sustaineth the house Besides all Protestants assigne truth or purity in doctrine for the mark of the Church As the Confession of Ausparg cap. 7. The English Confession cap. 19. The Suiâ—zers cap. de Eccles and other Protestants commonly and their meaning is Truth essentiall to the Church that it is the essentiall marck Wherupon D Whitaker Controuers 2. quest 5. cap. 17. pag. 541. sayth that it is absolutely necessary and the essentiall marck And at Rat. 3. Campiani that it is the substantiall note His Maiesty in his epistle to Cardinall Peron that in is the substantiall forme of the Church Caluin epist 190. The purity of doctrine is the soule of the Church And the same say Sadeel ad Sophism Turriani loc 1. Author de Eccles in Danaeo pag. 1029. Vorstius in Antibellarm pag. 145. D. Willet cont 2. quest 3. pag. 102. Yea D. Morton part 1. Apos lib. 1. cap. 6. affirmeth that Protestants account the truth of Euangelicall doctrin the cheifest and almost only essentiall inseparable and perpetuall marck of the Church And hence it proceedeth that they put the truth of purity of doctrine in their definition of the Church as an essentiall part thereof as the French Confession cap. 27. The Magdeburgians Cent. 1. lib. 1. cap. 4 col 140. Melancthon tom 1 in cap. 16. Matthaeâ— D. Whitaker Cont. 2. quest 5. cap. 20. pag. 552. Sadeel ad Sophism surriani loc 21. and others commonly But this purity of doctrine if it must be in any articles especially it must be in those which are fundamentall as is manifest and the Protestants do graunt For thus writeth D. Morton part 1. Purity in fundameÌ„tal points essential to the Church Apol. lib. 2. cap. 38. Purity in the fundamentall principles of fayth is necessary to the being and making of the Church And D. Feild lib. 2. de Eccles cap. 3 Purity from fundamentall errour is necessarily required to a Church And the like hath Vorstius lib. cit pag. 148. Nay the English Confession art 19. defineth the visible Church of Christ to be a congregation of faythfull men in which the pure word of God is preached and the Sacraments duely ministred according to Christs
1. cap. 28. CoÌ„taineth the suÌ„me of doctrine affirmeth that it was inspired from heauen and written by instinct of the holy ghost Nay some Lutherans as testifieth Laskus epist ad Regem Poloniae sayd that they would rather doubt of the doctrine of Paul The Rule of fayth then of the Confession of Auspurg And with the Lutherans herein conspire the Sacramentaries For as Bucer confessed in the Conference of Ratisbon The Protestants condemne all writings Inspired froÌ„ heaueÌ„ which are repugnant to the Confession of Auspurge and the Apology thereof Caluin admonit vlt. ad Westphalum pag. 797. sayth Surius anno 154â— Touching the Confession of Auspurg I answere thus that as it was published at Ratisbon there is not one word in it contrary to our doctrine And epist 236. sayth that be wittingly and willingly subscribed to it Beza epist 1. writeth in this sort I define those to be our Churches which hold the Confession of Auspurg the French Confession c. And Apol. 1. cont Saintem pag. 297 Neither is the Confession of Auspurg such as any pious man may reiect it Zanchius loc cit receiued the Confession of Auspurge as the square and rule of all doctrine And as Vorstius writeth Respons ad epist Parci pag. 91 In the vniuersity of Heddelberg they vsed to sweare to no Confession but to that of Auspurg Or as D. Whitaker affirmeth Cont. 2. quest 5. cap. 5. pag. 505 The Confession of Auspurg is receiued of all Protestants vnlesse perhapps it be in one word or two rather then in any opinion And in truth seing all Sacramentaries professe to hold the Lutherans who follow the Confession of Auspurg for their brethren in Christ and besides when we obiect vnto them their dissention in matters of fayth they appeale vnto their harmony or syntagme of Confessions amongst which the Confession of Auspurg is placed as do those of Geneua Prefat Syntagmatis the Switzers Prefat suae Confess Beza epist 1. Sadeel Indice Repetit Turrian pag. 808. and respons ad Theses Posnan c. 11. Vorstius in Antibellarm pag. 168. D. Feild lib. 3. de Eccles cap. 12. 42. D. Whitaker Cont. 2. quest 5. cap. 8. pag. 521. D. Andrews Respons ad Apol. Bellarm. c. 1. D. Fulke de Success pag. 287. 304. D. White in his way to the Church pag. 138. and others commonly When as I say the SacrameÌ„taries do thus they must needs approue the Confession of Auspurg at least in all the principall and fundamentall points thereof For I hope they will not hold theÌ„ for brethren in Christ whome they see to dissent from them in fundamentall points of Christian fayth nor say that those Confessions agree which are repugnant in the very foundation of beliefe VVhich the coÌ„fess of Ausp accouÌ„teth fundameÌ„tal articles 2. But this Confession of Auspurg so generally receiued and of so high account with Protestants as we haue rehearsed hath set downe and declared which be the fundamentall points of Protestancy For in the beginning thereof is set this title The principall articles and after that many Protestanticall opinions are rehearsed thus it sayth of them cap. 21. The suÌ„me of Protest doctrine This is the summe of the doctrine which is deliuered in our Churches And â—fterward naming certaine controuersies of Indulgences Pilgrimages the like it sayth of them These kind of matters we haue let passe that those things which are the cheifest in this cause might be easierly knowne Againe Cheifest points those things only are rehearsed which were necessary to be told And finally VVe would present these articles before written in which our Confession might be extant Only necessary and the summe of their doctrine who teach vs might be seene And in another edition of this Confession in Melancthon tom 3. thus is written in the end thereof VVe haue comprised the summe of Euangelicall doctrine necessary to Churches SuÌ„me of doctrine necessary Wherefore vnlesse Protestants will reiect their first and most maiesticall Confession of Auspurg they must needs confesse that the articles thereof are the summe of Protestant doctrine the principal articles of their fayth are they only which are necessary to be told and the summe of Euangelicall doctrine necessary to Churches But surely such are fundamentall articles 3. Neither doth the sayd Confession alone but also many other great Protestants acknowledge the articles of it to be fundamentall For thus hath the Apology of that Confession in Melancthon tom 3. fol. 91 Truth necessary to the Church VVe haue comprised in the Confession of Auspurg almost the summe of all Christian doctrine And Melancthon himselfe in the preface of that Apology writeth that that Confession is truth necessary to the Church And likewise in the preface of his 3. to me I gathered together the heads of confession comprising almost the summe of the doctrine of our Churches The whole forme of the Confession was after sent to Luther who wrote back that he had read and allowed this Confession And tom 4. Respons ad Staphylum pag. 817. sayth that the Confession of Auspurg contayneth the whole body of doctrine And in Prefat 2. tom Luther 11 The summe of doctrine which our Church preached is publikely comprehended in the Confession of Auspurg The whole body of doctrine Likewise the D. of Wittemberg in the preface of his Confession speaking of the Confession of Auspurg sayth thus VVe commanded our preachers to write the summe of their doctrine And the Ministers of the Elector in colloq Aldeburg scrip 3. pag. 21. say VVe doubt not but the summe of doctrine reuealed from heauen is dextrously plainly and most sweetly contayned in the Confession of Auspurg And pag. seq VVâ—â—â— the Confession of Auspurg we comprehended the summe of doctrine Kemnice Praefat. lib. de coena The summe of holesome doctrine is comprehended in the Confession of Auspurg out of the word of God Westphalus defens altera cont Laskum sayth It containeth in briefe the summe of Christian doctrine Iames Andrews lib. cont Hosium pag. 22 The summe of pious doctrine is contained in the Confession of Auspurg Finally the Lutherans as the Sacramentaries of Newstad write in Admonit de lib. Concord cap. 4. Note pag. 116 do place in the role of heretiks as erring in the foundation of sayth and saluation all those who find any sault with the Confession of Auspurg or dissent from it in any article And as touching the Sacramentaries themselues the Palatin Confession pag. 198. sayth thus That Confession of fayth which was presented at Auspurg and the Apology annexed thereto was taken out of the doctrine of the Apostles Prophets and the foresayd Creed as a certaine litle summe Caluin lib. 1. de Lib. arbit pag. 142 VVhen at Auspurg there was to be exhibited a forme of Confession Melancthon the Author thereof would not make any stay but only in that doctrine Doctrine necessary to saluation which alone is proper to the
masses and bookes Thus Luther 2. In like manner the Protestants in Sleidan lib. 1. fol. 258 The Pope made lawes by which true knowledg was vtterly oppressed Melancthon tom 2. Lutheri fol. 192 Scholasticall diuinity being receiued fayth was destroyed the doctrine of works being admitted The Magdeburgians Praefat. Centur. 5 Extreme abolitioÌ„ of religion There was an extreme abolition of true Religion and the word of God vnder Popery Caluin Praefat. Institut In former ages men had extinguished the light of God And 1. Institut cap. 11. § 9 Many ages since true religion was drowned and ouerthrowne 4. Institut cap. 2. § 2 The substance of Christianity buried Vnder Popery that doctrine without which Christianity cannot consist was all buryed and shut out Respons ad Sadolet pag. 128. he sayth that the necessity to leaue the Roman Church was That the light of diuine truth was extinct the word of God buryed c. And p. 130. Cheifest points of doctrine ouerthrowne from the root maketh this speach vnto God in defence of his forsaking the Roman Church There were not a few profane opinions which euen by the ground ouerthrow the cheifest points of that doctrine which thou diddest deliuer vnto vs by word Lib. de necess Refor pa. 49 VVhen the word of God was choaked with these so many so thick darknesses Luther stept forth c. pag. 62 None prayed to God with assured sayth that is in earnest neither could they for Christ being buryed in that manner as he was c. Word of God ended Respons ad Versipell pag. 358 They haue extinguished the doctrine of saluation In Psycopan pag. 388 The word of God being ended by peruerse vse and sloth now returneth to light In Rom. 11. vers 22 The truth was taken away The light put out S. deel de vocat Minist pag. 552 God suffered that light to be put out which should perpetually haue lightned vs in gouerning our life Pure worships banished Crispin Praeâ—at operum Occolampadij Both the doctrine of saluation and piety were taken away they banished out of the Church all pure worship of God Celius secundus Cario de amplitudine regni Dei lib. 1. pag. 33 True Christ taken out of the world And so by litle and litle true Christ was taken out of the world and Antichrist put in his steed And Hospin part 1. Histor lib. 4. pag. 291. writeth that after 800. yeares after Christ the light of the holesome and true doctrine began to be darkned till it was vtterly put out The light cleane put out Thus forraine Protestants both Lutherans and Sacramentaries 3. Amongst English Protestants thus writeth M. Bale Cent. 4. c. 6 Holesome truth perished from the earth Cent. 1. pag. 69 From this tyme anno 607 purity of heauenly doctrine vanished out of the Church The truth perished froÌ„ earth In his Apology against Priesthood and vowes fol. 3 Two things haue cheifly byn the cause of the vtter decay and full destruction of Christian religion c. Vanished out of the Church M. Powell in â—tinerarium Cambrâ—ae lib. 2 cap. 7. sayth that about the yeare 1189 There was the cheife raigne of darknesse in so much that not only preaching of the true word but also the true religion was banished and scarce the name of Christianity remayned Vtter decay full destructioÌ„ of religioÌ„ M. Fox in the Protestation before his Acts affirmeth that about the yeare 1215. and 1080 Christian sayth was extinguished And pag. 840. that Christian Religion was wholy changed into Idolatry D. Fulke ad Cauillat Sâ—apletoni Scarse name of Christianity remayned Scarce could he fiue hundred yeares after banish the true doctrine of saluation out of the Churches of Europe And finally the Apology of the English Church part 5. cap. 13. diuis 1. sayth that Papists haue broken in peeces all the pipes and conduicts haue stopped vp all the springs and choaked the fountaine of liuing waters and by damning vp all the fountains of Gods word haue brought the people into a pittifull thirst Item Not a sparck of diuine light found VVith great distresse went they scattering about seeking some sparck of heauenly light to refresh their consciences withall but that light was already throughly quenched out so that they could find none This was a rusull state this was a lamentable forme of Gods Church It was a misery to liue therein without the Ghospell ProtestaÌ„ts light thoroughly quenched out without light without all comfort Thus write these learned Protestants both English and strangers of the destruction of their doctrine their fayth their religion and Ghospell before Luther arose which do so plainly testify the substantiall destruction therof as I may well vse S. Augustins words in the like occasion If I should speake thus they would resist and cry Lib. 1. de pec mer. c. 9. that I speake not truly thought not truly For in these words if they were spoken by others they would imagin no other meaning then that which in the foresayd Protestants they will not vnderstand 4. ProtestaÌ„ts confesse their lundam art perished Neither write they otherwise of the destruction of their principall and most fundamentall article of Iustification by only fayth For thus the Confession of Anspurg cap. 20 VVhen the doctrine of fayth which ought to be principall in the Church lay so long vnknowne Sole faith vnknown as all must needs confesse that there was a most profound silence of the iustice of fayth that in sermons only the iustice of works was spoken of in Churches c. And tit de bonis operibus pag. 25 Horribly ouerwhelmed In tymes past certaine absurd opinions horribly ouerwhelmed this doctrine in which the vnlearned faigned that men did satisfy the law of God In the meane tyme there was great silence how Christ is to be apprehended by fayth And pag. 27 The was no word of fayth which is necessary for remission of sinnes And pag. 19 In tymes past there was great silence in Churches of the exercises of sayth And Praefat. Apol. Confess August in Melancthon tom 3. fol. 27 All Churches Monasteries schooles briefly all bookes of late diuines No man taught c All Prot. coÌ„fort vnknown were before mute of the iustice of fayth No man taught sinnes to be forgiuen by fayth in Christ Sacraments were impiously profaned after that opinion that they iustify by the work wrought was receiued And this opinion did wholy oppresse the doctrine of saith Praefat. Conf. Saxoniae All this comfort which is necessary to euery one how a man conuerted to God is iustified was vnknown The Protestant Princes and Cities in Sleidan lib. 21. fol. 240 The contention is about the doctrine of sayth and of the true knowledge of God which is the cheifest head of Christian life and of pure religion Vtterly extinct And it cannot say they be denyed that this doctrine was vtterly extinct and
a new doctrine brought in And lib. 13. â—ol 304 It cannot be denyed that there was no word taught of receiuing grace by Christ of remission of sinnes Luther in Catechismo Maiori tom 5. fol. 627 No maÌ„ belieued iustification without works Popery raigning fayth wholy neglected and obscured was in pitifull plight No man belieued Christ to be a Lord who had reconciled vs to the Father without our worcks Tom. 7. in c. 5. Matthaeâ— fol. 23 The Popish company saying nothing of the cheifest article of iustification by fayth in Christ c. And in 3. Symbol fol. 140. I haue obserued that all errours heresies and all impiety came into the church principally because this article or this part of Christian sayth in Iesus Christ was despised and neglected or vtterly lost And in the Epitaphe grâ—uen vpon Luthers tombe is this verse He restored to the world the difference lost before which is meant of the difference which Luther taught to be between the law and the ghospell that the law teacheth iustification by good works the ghospell by only fayth without which difference Luther professeth that Christianity cannot stand And in his table talkes cap. de morte he thus speaketh Shew me one place of iustification of fayth in the decrees in the decretals in the Clementines in all the summes and sentences Coccius to 1. pag. 1217 in all the sermons of Monks in the statutes of Synods in all the Postilles in all Hierome Gregorie c. Thus assured Luther was that before he preached of this principall article of iustification by only fayth there was no news in the whole world 5. The same confesseth his Copemate Melancthon who tom 2. Respons ad Clerum Colon. pag. 96. hath these words The doctrine of pennance was ouerwhelmed there was no word of fayth by which remission of sinnes is to be receiued and pag. 97 The doctrine of true inuocation and of the exercises of fayth lay dead If any sayth he denie that such was the state of the Church be may be disproued not only by testimonies of honest men but also by the bookes of Monkes And pag. 99 There was no speach of the hope of free mercy And lib. de vsu integri Sacramenti pag. 188 The Popes haue destroyed the true doctrine of fayth And the same Melancthon or Carion in Chronico lib. 4. pag. 418. seq These errours being setled and established by publike authority drew after them a great ruine wherewith they wholy destroyed the doctrine of iustice before God and free remission of sinnes And pag. 439 Schoole diuinity qu te trampled and extinguished the least sparkles of pure doctrine The least sparkles extinguished touching the law the ghospell fayth and iustification before God And pag 4â—3 They haue quite taken away the difference betweene the law and the ghospell Vigand lib. de bonis malâ—s Germaniae The difference betwixt the law and the ghospell was quite blotted out after the Apostles tym Quite blotted out The Magdeburgiâ—ns Preâ— Câ—â—tur 13. The doctrine of sayth without works was extinct The matter it selfe shewed that pure doctrine was vtterly supprest Kemnice in lâ—cis part 2. â—â—t de Iustificat pag. 246 In all ages the light of holesome doctrine touching iustification first decayed after more and more obscured and last was plainly lost and extinguished And pag. 244 Plainly lost In our tyme God hath restored the doctrine of iustification out of most thick darknesse And Humius Praesat lib. de libero arbit The article of â—ustification was by Luther brought into light of out of the more then Chymerian darknesse of former ages Thus the Lutherans 6. The like Confession make the Sacramentaries For thus writeth Caluin Respons ad Sadolet pag. 125 VVe say that doctrine of Iustification by only fayth was by you blotted out of the memory Blotted out of memory of men Lib de Necess Reform pag. 46 The vertue of fayth was vtterly extinct the benefit of Christ destroyed mans saluation ouerthrown And lib. de vera Reform pag. 322 By these the Apostolicall doctrine was corrupted nay destroyed and abolished Corrupted nay destroyed Iezlerus de bello Euchar. fol. 24 The doctrine of iustification was most sowly darkned corrupted Pareus lib. 5. de Iustificat cap 3 The doctrine of grace began to be obscured and at last to be vtterly oppressed in Popery Only nam of Christ remained Finally M. Fox in his Acts printed 1610. pag. 391. sayth In these later dayes the only name of Christ remayned among Christians As touching fayth the end and the vse of the law of grace and iustification by sayth of liberty of a Christian man there was no mention nor any word almost spoken of Thus both Lutheran and Sacramentary Protestants confesse their doctrine of iustification in which as we haue seene they affirme the definition life soule and all points of a Protestant to consist to haue perished byn extinguished horribly ouerwhelmed vanished out of the church no spark thereof to be found the light therof cleane put out and vtterly extinct before Luther start vp And consequently they must needs also confesse that the substance of their Church and religion was perished which could not be without the soule life definition and summe thereof 7. Neither do they lesse openly confesse that their Church was perished ProtestaÌ„ts confesse that their church perished For thus sayth Luther lib. de Captiu Babylon tom 2. fol 76 But now fayth being not spoken of the Church is extinguished by infinite laws of works and ceremonies Respons ad Catharin fol. 140. after he had sayd that the Church is conceiued formed borne nourished and conserned only by the vocall word he addeth Extinguished By the Pope and Papists the vocall ghospell being choaked and extinct was silent through all the world Tom. 3. in psal 17. fol. 285 And now that common sort of preachers reprobate what proposeth it to vs in the Church of the deeds of Saints but some small works vntill faith being extinguished there become nothing but heathenish superstition where once the Church of God was the name only of the Church left Name only of the Church left the substance quite lost In psalm 22. fol. 332 This day vnder the Popes dominion there is not lest one trace of the Church which appeares And 10. 6. in cap. 49. Genes fol. 666 The order of the Church perished The Pope hath extinguished swallowed vp the Church Caluin Respons ad Sadolet pag. 132 The matter came to that passe that it was manifest and euident to the learned and vnlearned that the true order of the Church then perished the Kingdome of Christ was throwne downe Christs Kingdome throwne downe when this dominion of the Pope was erected 4. Institut cap. 3. § 4. after he sayd that Apostles Euangelists Prophets were instituted only for that tyme when Churches were to be set vp or to be drawne from Moyses to Christ
Catholike or vniuersall church Finally this shall yet more appeare out of the chapter following where we shall see that they teach that the whole world did fall from the fayth 5. Their fourth shift is That they meane of a substantiall perishing that by the words Destruction decaying failing ouerthrowing and such others they meane not a substantiall perishing of the fayth or Church but only an accidentall corruption of becomming worse But this shift also is soone refuted First because Luther sayth of his fayth doctrine or ghospell that it dyed was neglected ouerwhelmed extinct blotted out taken away ouerthrowne lost Cap. 2. n. â—â— abolished forgotten and rooted out And that he might put it out of all doubt that by these words he meant a true and substantiall destruction or perishing he added vnto them most significant aduerbes saying that it was truly ouerwhelmed wholy extinct vtterly extinct Ib. extinct from the bottome plainly extinct plainly taken away simply taken away quite taken away vtterly buryed vtterly lost wholy abolished and blotted out and most plainly rooted out And least any one might also cauill that these words are not meant of a true and substantiall destruction he sayd further that the Pope hath obscured nay extinguished the doctrine of fayth They haue darckned nay wholy ouerwhelmed Christs Ghospell They haue not only obscured but absolutely taken away the ghospell Lib. 1. de peccat mer. c. 4. Surely as S. Augustin sayth such kind of words needs no Expositor but only a reader In like sort other Protestants say of their fayth or ghospell that it was banished cast out extinct ended choaked buryed obscured till it was vtterly extinguished Num. 2.3 that it perished from the earth and vanished out of the Church They add also that it was wholy ouerturned vtterly extinct quite changed into idolatries ouerturned from the root and that there was an vtter abolition an extreme salling away and full destruction of it so that not so much as one litle sparke could be sound but it was quite extinct scarce the name of Christianity was left 6. Besides of their principall and most fundamentall article of Iustification by only fayth they say C. 1. n. 4. 5. 6. that lay long vnknowne that there was profound silence of it that no man taught it that it was neglected lost blotted out extinct and horribly opprest that it was corrupted nay extinct and abolished that no man belieued it that it was vtterly extinct plainly lost quite lost wholy suppressed wholy oppressed wholy trampled wholy dasht out vtterly blotted out quite extinct quite taken away quite neglected and blotted out of the memory of men and not only obscured but quite extinguished But if this doctrine were so extinct as no man belieued it and blotted out of mens memory surely not only the Profession of their fayth but also their fayth it selfe was vtterly perished and consequently also their Church whereof this article is the life soule summe definition and all Num. 7. 7. Of the Church also they say that it was banished fayled was oppressed extinct ouerturned fallen wholy fallen that it fell to Antichrist that the old foundation thereof was remoued and a new layd that the order of the Church perished that there was a slaughter of the whole Church that Christs Kingdome was throwne downe razed to the ground that in the temple of God there was nought but pittifull ruines that the Church was from the foundation rooted out and ouerthrowne by the ground and that where it once was there remayned only the name the substance being quite lost Surely either by these manner of speaches is signified a substantiall destruction or that cannot be plainly signifyed by any manner of words Besides the formes of speach do more clearly signify a substantial destruction theÌ„ those which Protestants condemne in some heretiks For Caluin lib. cont Seruetum pag. 657. condemneth Seruet for saying that there had byn a long banishment of the Church from the earth and that she had byn driuen out of the world And yet as we see Danaeus sayth that the Church was banished Powell that all true religion was banished D. Fulke that the true doctrine of saluation was driuen out Anâ— Crispin that all true worship of God was driuen out D. Whitaker Cont. 2. quest 3. cap. 3. pag. 471. and otherwhere condemneth the Donatists and other Heretikes for saying that the Church perished and yet Bale sayth that holesome truth perished from the earth And Lobechius vnder Elias his name that the Church quite perished Moreouer they say that the Church may be reduced to one or two which is indeed to say that the Church may substantially perish Num. 8. for the Church is defined to be a company or multitude in the English Confession article 19. That the Church cannot consist of one in the French art 27. in the Suitzers art 17. and in the Flemish art 27. But one or two are not a company Whereupon Danaeus lib. 3. de Eccles cap. 16. sayth It is written of Vlpiaâ— the Lawyer in the ciuill law that at least three persons are required to make a Colledge and if to a Colledge much more to the Church And Lubbert lib. 2. Replicat cap. 3. sayth plainly that one man makes not a Church And Polanus in Syntag. lib. 7. cap. 1 One man though neuer so holy cannot be a church Beurlin also in Refut Soti Neither do we call the solitude of one man which worshippeth God the Church And D. Whitaker lib. 1 de Scriptura cap. 11. Sect. 4. How can the Church be in one seeing the very name of the Church doth signify a company or multitude If therefore there be but one there is no Church For the Church cannot be imagined to be but in many Iuel DefeÌ„s Ap. part x. c. 1. Fulk de Succes p. 89. Beza in Catech. c 5. Brent in Prolog q. 4. And much lesse can one or two be the Catholike Church that is as the Protestants themselues expound it the Church spred throughout the whole world because one or two cannot be spred throughout the world Whereupon the Scots in their Confession cap. 18. say that two or three make not the vniuersall Church And Zuinglius lib. de vera falsa relig tom 2. fol. 192 VVho sayes that the Church signifieth some few erreth like to him who sayth that people signifieth the King Surely it should be a notable flock which consisted of one or two sheep a worthy Kingdome which had but one or two subiects and a strange Catholike or vniuersall Church which contayned but one or two faythfull persons What can the gates of hell preuaile so farre against the Church as they can reduce her to one or two Christians What other thing is this then to say that the Church can perish For seing the Church cannot be imagined but in company or multitude who sayth â—hat the Church can be brought to one or two doth indeed
no where but in the sight of God Hyperius in his Methode of diuinity lib. 3. pag. 349 VVas not the true Church at that tyme of Elias altogeather inuisible to men and knowne to God alone The Switzers Confession cap. 17 The Church hidden from our eyes and knowne to God only Knowne to God alone doth often fly the iudgement of men Besnage in his booke of the state of the visible and inuisible church cap. 4 The Church is eftsones knowne to God alone Son is in his answere to Sponde cap. 2. pag. 32 VVe say the state of the Church is such as is sometymes known to God alone And D. Whitaker Cont. 2. quest 3. cap. 3. pag. 478 VVe say that the externall state of the Church doth cease and that the faythfull and godly may be so scattered that they worship God only in heart and mind Worship God in heart only But who seeth not that it implieth manifest contradiction that a Church which is no where but in the sight God which is knowne to God alone which flyeth mans iudgement and which worshippeth God only in heart and mind should be visible or seene of man How long the Protestāts Church was inuisible 13. If any aske them how many ages their Church was thus inuisible Luther vpon the 1. cap. to the Galat. tom 5. fol. 214. sayth that she lay hid aboue 300. years To whome commeth neere Danaeus in his 3. book de Roman Pontif. cap. 8. saying the Church was in banishment 350. years But Luther better thinking on the matter in his booke of the Popery tom 7. maketh her to haue lurked 600. years And with him agreeth Hospinian in his epistle dedicatory of the 1. part of his History Melancthon in his oration for Luther tom 2. will haue this lurking to haue byn 400. yeares But Caluin his booke of Scandals Perkins and Bale in the places before cited will haue it to haue continued 900. years Parcus aboue cited will haue it to haue begon in Constantines tyme and Napper from the yeare of our Lord 316 With whome consenteth Brocard vpon the 11. Chap. Apocal. pag. 110. Fuccius in his Cronology fetcheth the beginning of this lurking a litle higher from the yeare 261. and finally Curio of the largenesse of Gods Kingdome pag. 33 Almost from the Apostles ages euen to our tym Which they also intimate who say that Popery began in the Apostles tyme. O Christ most patient Lord that I may cry out with Tertullian who so many years yea so many ages diddest suffer thy doctrine to be turned vpside downe till Luther came to helpe thee 14. Luther Author of the visible Protestāt Church Of all things which haue byn related in this Chapter it is most cleare that Luther was at least author of the Protestants visible Church and if not the first which founded it yet the first which after it was fallen in substance perished did rayse and restore it againe For when Luther began first to preach there was no visible Protestant Church at all and by his preaching there became such a visible Church Therefore vndoubtedly he was the author thereof And if any Protestant against so many and so open Confessions of his Fathers and brethren will say that there was a visible Protestant Church before Luther he shall first gainesay so many witnesses without all exception in this matter who hauing searched all corners and enquired of all men haue neuerthelesse confessed that at that tyme no such visible Church appeared Besides he shall say that without all either diuine or humane testimony which to do of tymes before his age is to play the Prophet or rather the mad man For it is not the part of a man in his wittes to affirme without all kind of testimony especially such a thing and so manifestly false as that so many and such kind of men as had most need to affirme it were neuerthelesse forced to deny it That it wanteth all sufficient humane testimony is euident because neither the foresayd Protestants nor any yet to this day could bring forth any sufficient witnesse who would depose that he had seene such a Church before Luthers reuolt That also it is destitute of diuine testimony is manifest by what hath byn before rehearsed For Protestants at we haue heard teach that the promises of perpetuity which in the scripture are made to the church Sup. num 7. are made only to the inuisible church that is to a society of men in election and Iustification out of which Church they exclude the reprobate and wicked and not to the visible Church that is to the society in Profession of true doctrine and lawfull vse of Sacraments And in truth they most needs say so sith they commonly teach that the inuisible Church whereof the elect and iust alone are members is the true Church before God and that the visible Church whereof the wicked reprobate may be members is but a Church in sight of men that is a shadow and outward shew of the Church And it is cleare that God promised perpetuity to that Church only which in his sight is the true Church and not to her which is no Church but only in sight of men When as I say they teach that God promised perpetuity and continuance only to the inuisible Church out of his promises they cannot inferre Lib. 2. cōt Maxim c. 3. l 3 c 176 that the visible Church hath or shall euer continue Of whome therefore that I may vse S. Augustins words hast thou heard this whence diddest thou learne it where hast thou read it for to belieue it whereupon hast thou presumed for to affirme it where there is neither any authority nor reason If Protestants cry out Whitak cont 2. q. 3 c. ◠that it is most absurd to say in Elias his tyme there was any Church visible amongst the Gentiles beside the Synagogue which now after so many thousands of years we cannot name how much more absurd ought they think it to say that before Luther arose there was a visible Protestant Church which yet none neither of that Church nor out of it neither at this tyme nor at that could euer name 15. It being thus manifest that Luther was the Author of the visible Protestant Church it followeth likewise that he was the author of all and Euery Protestant Church For as shall be shewed hereafter there can be no such inuisible Church as Protestants meane that is such as belieueth and worshippeth God only in hart and mind and no way professeth outwardly her fayth and religion Yet before we come to that we will first refute those who when they consider how absurd a thing it is to affirme such an inuisible Church especially for so many ages they begin to shufle and either send vs to others or themselues name vs such as only in part or in some sort held Protestantisme but imbraced not all the substantiall points thereof and
that is to be iustifyed by good works For thus sayth Luther of them in his table-talkes chap. of Suermers The VValdenses are holy workmen and belieue not that sayth without works doth iustify and know nothing at all of imputatiue iustice Cocciuâ— 10.1 lib. 8. And Bennet Morgenstern in his treatise of the church p. 1â—4 speaketh thus vnto them Yee confirme the doctrine of Antichrist touching good works iustification c. And theÌ„selues in their Apology printed at Hanow togeather with the history of Bohemia pag. 256. plainly shew that they belieue a man to be iustified by fayth charity hope penance and works of mercy and do say That deuout prayer doth purge and pennance cleanse a man 4. Thirdly the Waldenses are condemned of Protestants both Lutherans and Sacramentaries Melancthon in his Counsailes part 2. pag. 152. writeth See Refut Orthod Consensus pag. 418. I reioyce that you agree with vs in the summe of doctrine I know the VValdenses are vnlike And in Carions Chronicle printed at Paris 1357. he sayth that they sowed errors denyed all oathes and all forme of prayer besides the Lords prayer Morgenstern in his fornamed booke pag. 79. giueth this verdict of them They haue proudly neglected the light of doctrine which is kindled from heauen in this age haue with tooth and naâ—le by writing among their own men secretly defended those most grosse erros which in the year 1523. were discouered by Luther Besides Selnecer as he reporteth affirmed that they had grosse errors and such as were not to be borne withall Leonicus Antisturmius also in Danaeus in his answere to his Sonde pag. 1516. pronounceth them to be impious and Schusselburg in his 3. tâ—me of the Catalogue of heretiks pag 188. reiecteth them as heretiks Camerarius in his booke of the Church in Bohemia Poland c. pag. 273. writeth thus VVe can say that the VValdenses were neuer one with our Churches nor our men would euer ioyne themselues to them Whereof he giueth these two reasons because the Waldenses would not haue extant any publike declaration of their fayth and for peace sake did vse the Popish masse For these two causes sayth he our men did not ioyne themselues to them neither did they think that they could so do with good conscience Caluin also epist 278. thus writeth to the Waldenses themselues VVe abide in one opinion that the forme of your Confession cannot be absoluâ—ely admitted without danger And M. Iewell also in defence of the Apology part pag. 48. sayth plainly of the Albigenses They are none of ours D. Humfrey to the third Reason of F. Campian pag. 371 They are not wholy ours And Osiander in his 13. Century lib. 1. cap. 4. Pantaleon in his Chronicle pag. 98. Melancthon in the foresayd Chronicle of Carion reckon them amongst heretiks But the Albigenses were all one for religion with the Waldenses as D. Fulke sayth in these words lib. de Success pag. 332 That epistle of the Arch-bishops doth proue that the Albigenses VValdenses were all one The same also confesseth Illyricus in his Catalogue in 4. to pag 536. Where also pag. 561. he speaketh in this sort The VValdenses or Albigenses Yea the Waldenses themselues in the Bohemian Confession if it be theirs do insinuate that they are condemned of the Sacramentaries wheras they say in the 13. article that they who deny the supper of the Lord to be the true flesh and bloud of Christ do call them Idolaters Antichrist and men branded with the marke of the beast Besides Illyricus in his forecited catalogue writeth that the Thaborites who indeed sayth he followed the opinions of the Waldenses were grieuously vexed and persecuted of Rokesana and other Hussites Wherefore sith Protestants commonly challenge the Hussites for their brethren they ought not to claime also the Waldenles whose doctrine the Hussites did persecute Certainly the Confession of Bohemia which is sayd to be theirs doth plainly distinguish them from Protestants especially from Sacramentaries For art 2. they say VVe must keep the commandements in hart deed Art 5. that those which repent must confesse their sinnes to a Priest and aske absolution of him Art 9. that Priests ought to be single Art 11. that Sacraments are necessary to saluation And art 13. that the Eucharist is the true body of Christ as say they Christ plainly sayth This is my body of which word we ought to belieue the plaine sense not decliming to the right or left Whereupon it is no meruayle that Caluin in his 249. epistle denieth it to be lawfull for a Christian man to imbrace the Waldenses Confession in these words Consider you whether it be lawfull for a Christian man to imbrace the forme of the Confession of the Waldenses who without any distinction bind vp all in one bundell of damnation who precisely confesse not the bread to be presently the body of Christ Surely we think not 5. Fourthly I proue the same because the Waldenses hold many errors which the Protestants condemne Illyricus in his foresayd Catalogue pag. 545. relateth out of an ancient writer aboue 300. years agoe that they taught that a Priest being in mortall sinne cold not consecrate the Eucharist that euery oath is a mortall sinne that they disallowed matrimony And likwise out of Aeneas Syluius that they sayd it was lawfull for euery one to preach that he who was guilty of mortall sinne was not not capable of any secular or ecclesiasticall dignity Neither auayleth it any thing that now in the CoÌ„fession of Bohemia which is sayd to be the Waldenses Confession there is found the article of iustification by only fayth because that Confession was presented in the yeare 1525. as the very title thereof declareth in the Preface mention is made of Charles 5. Emperour which was after Luther had preached some years As also because Hospinian part 2. Histor fol. 11. sayth SacrameÌ„taries haue corrupted the Waldenses CoÌ„fessioÌ„ that the Waldenses Confession was renewed or rather corrupted by the Sacramentaries as the Waldenses themselues say in the Preface of their Confession printed anno 1538. as witnesseth Schusselburg lib. 2. Theol. Caluin art 6. fol. 55. Moreouer Illyricus in his Catalogue in fol. col 1502. writeth that after Luther was knowne the VValdenses did greedily purchase greater knowledge Morgenstern in his foresayd booke pag. 79. sayth that they borrow the best part of their doctrine from the Lutherans And D. Fulke in his booke of Succession pag. 360. that they learnt of those of Basle to amend certaine errors which they had receiued from their ancestors Why then shall we not think they receiued the doctrine of iustification by only fayth from Luther especially sith as I befor sayd there is no mention of it amongst them in former tymes Againe Iurgenicius in the 2. chap. of his warre of the 5. ghospell affirmeth that the Authors of the Bohemian Confession do professe in the beginning thereof that they would neuer conioyne themselues to
the Waldenses and therefore the Bohemian Confession is not the Waldenses Confession Nor albeit therein be mention of iustification by only fayth can it be inferred that therefore the Waldenses did belieue it Finally as I haue often sayd and it must be alwayes inculcated I regard not whome any one sayth to haue byn Protestants but whom he proueth to haue byn such Neither whome he can proue to haue byn Protestants in part and in some sort but whome he can proue to haue byn absolutely and wholy Protestants at least for the substance of Protestancy Neither will it auaile any whit to complaine that we haue burnt the writings of the Waldenses by which they might proue that they were true Protestants For if they haue nor wherwithall to proue they were true Protestants they in vaine do feigne it Besides we asked of Luther his followers to produce one man Waldensian or other who had byn a true Protestant before Luthers preaching for which end there was no need of writings but of liuing men Wiclif was no true Protestant 6. In like sort I proue that Wicliffe and his followers were not true and absolute Protestants First because the Wiclifists are by name condemned togeather with other heretiks of Protestants in their Apology of the Confession of Auspurg chap. of the Church in these words VVe haue plainly inough sayd in our Confession that we disalow the Donatists and VViclifists Secondly because neither in Wiclifs booke nor of any of his schollers is there any signe of sole iustifying fayth neither did euer any Catholike writer contend with them there about Thirdly because as Melancthon writeth in his epistle to Myconius in his 1. tom printed at Bâ—sle pag. 416 VViclif neither vnderstood nor held the iustice of fayth Yea Husse his principall follower as we shall anon rehearse belieued that works did iustify And Wiclif himselfe in Thomas Walden tom 3. tit 1. cap. 7. bid euery one hope in the proper iustice of his life and men to trust in their merits which thing alone doth separate him farre inough from the Protestants campe Fourthly because the Wiclifists are reckoned amongst Heretiks of many Protestants as of Schusselburg tom 3. Catal pag. 190. of Kemnice in fundament is Coenae pag. 114. of Pantalcon in his Chronicle and of Matthias Hoe disput 27. they are termed most monstrous monsters And D. Cay in his 2. booke of the antiquity of Cambridge obiecteth Wicliffe to the Oxford men as a flaine of their vniuersity Fiftly wiclif taught diuers things which Protestants dislike And to omit these things which Catholikes obiect vnto him Canisius to 3 antiq lectionum Rokesana Prince of the Hussites in his dispute with Catholiks before the King of Bohemia hath these words These are the articles of VViclif That tithes are meere almes That the Clergy ought to haue no ciuill gouernment If a King be in mortall sinne that he is no more a King Which last article Osiander in his 15. Century repeateth thus There is no temporall Lord no Prelate no Bishop whiles he is in mortall sinne And Melancthon in his foresayd epistle VViclif doth plainly sophistically and seditiously wrangle vpon ciuill dominion And in his dispute of the right of Magistrats VViclif is mad who thinketh the wicked to haue no Dominion And in his Commentaries vpon Aristotles Politiques VViclif would haue those who haue not the holy ghost to loose their Dominion So that I meruaile how D. Andrews in his answere to the Apology of Bellarmine could say that it is a sclaunder that Wiclif taught so when as not only Catholiks but euen Hussites and Protestants do affirme it Moreouer Wiclif as Osiander reporteth in the place aforecited did condemne lawfull oathes and taught that all things fell out according to absolute necessity And Melancthon in his sayd epistle giueth this sentence of him I haue looked into VViclif but I haue found in him many other errors Wiclife held not iustice of sole faith by which one may iudge of his spirit He at all vnderstood not nor held the iustice of sayth He fondly confoundeth the ghospell and politique affaires would haue Priests to haue nothing proper c. And in his common places chap. of Ecclesiasticall power That superstition of VViclif is pernicious and seditious which driueth the ministers of the Church to beggery and denyeth that it is lawfull for them to hold any thing proper M. Stow also in his Cronicle anno 1376. writeth that he taught that Neither King nor lay man could giue any thing to the church for perpetuity Finally Vadianus in his fiâ—t book of the Eucharist pag. 168. confesseth that in many things he fouly erred Hussites no Protestants 7. Husse likewise and his partners we proue not to haue byn true and absolute Protestants First because it cannot be proued that they held the foresayd article of iustification by only fayth and the other fundamentall points of Protestancy Secondly because Husse is by name reiected of Luther who in the defence of his 30. article tom 2. thus writeth of him He agreeth not with me He gaue not a litle to the idol of Rome He seemeth not to repugne against the Popes Monarchy And vpon the 2. psal tom 3. fol 395 Husse did not condemne the sacrifice of Masse as we do And vpon the 9. chapter of Isaias tom 4. fol. 108. he sayth that Husse held a doctrine most pestilent most pernicious horrible and wholy impious yea very diuelish And in his Lypsicall dispute tom 1. fol. 260 I know and that very well that an euill Prelate is not to be reiected and therefore I damne the article of Husse And both there and other where Tom. 1. fo 30. 291. 292. 251. oftentymes denieth himselfe to be a Bohemian by which he meant an Hussite And in his table-talkes chapter of Sâ—ermers sayth Husse belieued that works with fayth do iustify which point alone excludeth him from the number of Protestants Husse belieue not sole faith And in the chapter of Antichrist Husse departed not one iot from the Papists but only reproued vices and naughty life Which also affirmeth Hierome of Prage Husse his fellow in M. Fox vpon the 11. chapter of the Apocal. Where also M. Fox himselfe writeth that Husse agreed with the Papists touching transubstantiation Masse Vowes Predestination Free will formed fayth cause of iustification and merits of works which plainly declare how litle he held of Protestancy Lastly when Bellarmine wrote that there was not in the world when Luther began any religion but Paganisme Iudaisme Mahometisme Grecisme Nestorianisme Hussites heresy and the Romane fayth D. Whitaker Cont. 2. quest 5. cap. 3. pag. 502. denyeth these to haue byn all For sayth he our Church was then In which words he professeth the Protestants to be a different church from the Hussites Iunius also lib. 4. de Eccles cap. 6. acknowledgeth that some Protestant deny Hussites to be of their Church And Luther vpon the 53.
3. ca. 13. M. Perkins in his exposition of the Creed Col. 788. The Author of the church in Danaeus Opuscles pag. 1029. D. Fulk of Succession pag. 320. and others who say that the Church VVas propagated and receiued fayth by extraordinary meanes And they also who write that their Church was preserued miraculously merueilously by wondrous meanes or by meere miracle as Luther of priuate Masse tom 7. fol 240. Caluin 4. Instit cap. 1. § 2. Sadeel ad Repetit Sophism Turriani pag. 763. Danaeus of Antichrist pag. 1021. Son is against Spondé cap. 2. pag. 36. But this their assertion they neither do nor can proue otherwise then because God can in such manner preserue the church 10. Thou seest gentle reader vpon what a vaine foundation this imaginary church is built for the space of many ages in which it lay inuisible and lurcking in holes corners For they confesse that for many ages it was not seene of any man and if at any tyme they confesse not so much in words in deeds they confesse it alwayes because they can neuer name any whom they can proue to haue seene it in former ages and neuertheles they will that for al those ages it learnt their fayth miraculously and immediatly from God alone When we aske testimony hereof they produce neither diuine nor humane worthy of credit when we demaund proofe they giue vs no other then this Verstius Antibel pag. 468. Fulke de Succes pa. 74. that God could so teach it fayth As if God did or doth all that he can do We speake of an effect or a matter of fact of Gods will and they answere of his power When we affirme any thing they exact demonstrations that is plaine testimonies of Scripture or at least pregnant proofes deduced thence And when they affirme a matter of so great weight and so incredible as is that the church was so many ages taught her faith of God alone they will haue vs to belieue it not only without any testimony of God or man but euen contrary to the testimony of them both for one silly sophisme ridiculous to the very children and scorned euen of themselues in other matters as shall by and by appeare Surely that I may vse Saint Augustins words They seeme to thinke that they haue not to do with men Cōt Adimant c. 4. but as if they were meere beasts who heare thē or read their writings they abuse the ignorance or dulnesse of them or rather their blindnes of mind Or as Caluin sayth Antid ◠Conc. c. 15. These masters need haue a heard of Oxen if they would haue auditors to whome they may perswade what they will But to their Argument I say with Tertullian against Praxeas cap. 10 Surely nothing is hard to God But if in our presumptions we will so rashly vse this sentence we may feigne any thing of God as if he had done it because he could do it But we must not belieue he hath done that which he hath not because he can do all things but we must seeke whether he hath done it or no. Luther also vpon the 46. cap of Genesis tom 6 fol. 624. saith God can gouerne the church by the holy Ghost without the Ministery but he will not do this immediatly And vpon the 32. chap. fol. 454 He could by the holy Ghost inwardly enlighten the hearts and forgiue sinnes without the Ministery of the word and Ministers but he would not And the Confession of Suitzers cap. 18 God by his power can immediatly gather a church of men but he chose rather to deale with men by the ministery of men Caluin vpon 3. chap. 1. Cor. v. 6 Nothing hindereth God that he may not inspire fayth into men asleep but he hath otherwise determined to wit that that fayth should come by hearing And vpon 1. chap. of S. Luke v. 37 They raue peruersely who imagine of Gods power without his word It is a dangerous dispute what God can do vnlesse withall we find what he will do And 4. Institut cap. 17 § 24. he sayth VVe aske not here what God could but what he would do The like words he hath cap. 1. § 5. lib. 2. cap 7. pag 5. and de vera Eccles Reform pag. 326. Beza in the 2. part of his answere to the Acts of the Conference at Montbelgard pag. 97 An argument taken from the power of God needeth no answere vnlesse his will also appeare to vs by his word The Author of the orthodoxall consent in the Preface It is ridiculous to vrge the omnipotency of God where we know not hi◠pleasure Sadeel of Sacramentall manducation pag. 272. setteth downe this as a Theologicall principle VVe may not in diuinity argue from the omnipotency of God vnlesse his will be before declared by his expresse word Let Protestants therfore produce Gods expresse word wherin he sayth that he hath or will for many ages miraculously by himselfe alone teach the Church her fayth Danaeus also in his 4. booke deamiss grat cap. 15 It litle auaileth to proue Gods power vnlesse his will also be proued And D. Whitaker cont 2. quest 6. cap. 1 p. 617 VVhat a kind of argument is this This may be done because nothing is impossible to God therefore it is done or sometymes hath byn Doth our fayth rely vpon such foundations Finally Casaubon in his 7. Exercitation against Baronius It is a saying of the Fathers that Gods power is the refuge of Heretikes Thus thou seest how vaine euen by the Protestants iudgement is this proofe of the Churches learning immediatly from God They are wont to scoffe at the Miracles done by Saints albeit we proue them by sufficient testimony of man themselues feigne a continuall miracle yea so many miracles as they feigne men whome they say for many ages learn◠their fayth immediatly of God which they can proue by no sufficient testimony either of God or man Yea we will most manifestly herafter disproue it Here I will only note that those Protestants seeme to haue byn some Enthusiasts or heauenly Prophets as Luther scoffingly termed some who in his tyme challenged such immediat learning from God and that the Protestants themselues do sometymes condemne this immediat learning from God as Fanaticall Anabaptisticall Suenckfeldian and Enthusiasticall 11. The Confession of Auspurg art 5. Protestāts reiect immediat taeching of God as Fabritius relateth out of the originall copy sayth thus They condemne the Anabaptists and others who think that the holy Ghost cometh to men without the outward word Martin Luther vpon Genesis tom 6. fol. 117 The holy ghost doth not teach new reuelations besides the ministery of the word according as the Enthusiasts and Anabaptists true Fanaticall Doctours do dreame And in the 8. art of Smalcald In this we most constantly stand that God will not otherwise deale with vs then by the vocall word and Sacraments Schusselburg also in the 10. tom of his Catalogue pag. 30.
14. Ninthly Nothing can make the church inuisible I proue that the Church could not be inuisible because there is nothing which can make that the Church professe not her fayth For if any thing most of all persecution But as the waters did lift vp the Arck of Nöe which was a figure of the church so do persecutions raise vp the church and make her more knowne And as the heauen in day tyme all shineth but at might glittereth in the starres so the church in tyme of peace flourisheth in all her members but in tyme of persecution is most glorious in her constant soldiers And there are many and most excellent testimonies of the holy Fathers how that the Church is by persecution made more pure more famous and more plentifull which one may read in SS Iustin Irenaeus Tertullian Gregory Nazianzen Hilary Ambrose Hierome Augustin Leo Theodorete Gregory the great others I according to my purpose will alleage only the testimonies of Protestants Luther vpon the 1. psalme tom 3. fol. 125 The faythfull whiles they are killed do encrease while they are diminished do multiply And vpon the 9. of Isaias tom 4. fol. 84 The Church is made fruithfull with the bloud of the Godly and increaseth Caluin against Seruet pag. 595 The true and proper church rising vnder persecution flourished vnder the same The like he hath vpon the 2. Tim. cap. 2. and Philip 1. Lubberia lib. 5. de Eccles cap. 3 The true Church grew vnder suffering persecutions And the Apology of the English Church in the end This flame the more it is kept downe so much the more with greater sorce and strength doth it breake out and fly abroad D. Fulke of Succession pag. 255 I acknowledge that the Church is so farre from being extinguished by the persecution of the materiall sword that I graunt it giueth her occasion to delate and extend her bounds For so as Tertullian sayth well the bloud of Mâ—rtyrs is the seed of the Church This all that are not starck blind do see to haue happened to our Church For how much the more Antichrist raged with fire and sword so much the more famous she became And D. Whitaker Cont. 2 quest 5. cap. 4. pag. 501 Persecutions destroy not the Kingdome of Christ but make it more famous And Cont. 4. quest 5. cap. 2. pag. 669 VVhen tyrants raâ—ed against the church religion suffered no losse yea then most of all flourished How then could the Protestant church if it were the true church of God become inuisible before Luther arose by persecution 15. If any reply that this is true of violent persecution of the heathens but not of persecutions by fraud deceit as is the persecution of Antichrist which made the Protestant Church in former tyms to become inuisible I answere that first he speaketh voluntary without all proofe Againe that the English Apology and D. Fulke speake namely of Antichrists persecution meaning the Pope which they say hath since Luthers tyme made their church more famous How then could it before his tyme make it inuisible Moreouer the scripture and holy Fathers teach that Antichrist shall rage most cruelly against the Church and Protestants affirme that the Pope whome they will haue to be Antichrist hath byn so cruell against Protestants as any Herode Nero Domitian may seeme to haue byn mild if they be compared to him Finally heretikes do by fraud persecute the Church and neuerthelesse the Apostle saith There must be heresies 1. Cor. 10. that those who be tryed may be made manifest So farre is fraudulent persecution from making the Church inuisible as it maketh the tried faythfull to be manifest And both S. Augustin oftentymes others obserue that heresies haue byn occasion of great increase of knowledge vnto the Church 16. Tenthly I proue ProtestaÌ„ts inferre an inuisible Church to be no Church that the Church cannot become inuisible because Protestants do often inferre such and such a Church or company not to haue byn because it was not seene as in the Preface of the Protocoll of Frankentall they proue the Anabaptists were not before the year 1525. Because say they if you read all stories you shall find no people from the beginning of the world who had a Confession of fayth like vnto yours But by the same manner it were easy to proue that Protestants were not before Luther For as Spalatinus in his relation of their CoÌ„fession of Auspurg boasteth One shall not find such a Confession neither in any history neither in any ancient Father or Doctor In Luther tom 9. German And Fox in his Protestation before his Acts sayth that of their Church there is no mention made in Histories Luther also vpon the 3. chap. ad Galat. tom 5. fol. 358. writeth that of his principall opinion nothing is read in books of Monks of Canonists of Scholmen yea nor in the books of ancient Fathers There was a wonderfull silence of it for many ages in all schooles and Churches Likewise when one sayd that the Roman Church was a member of the Catholike Church Caluin in his Answere ad Versipellem pag. 359. sayd I do not gainsay that the Roman Church is a member of the Catholike if he could shew a Church at Rome Which supposeth that no Church is where it cannot be shewed When Bellarmine sayd that beside the Synagogue of the Iewes there were in Elias tyme Churches amongst the Gentils D. Whitaker Cont. 2. quest 3. cap. 3. pag. 475. thus answered If they say that God had other Churches let them shew them and tell which they were and where they were And D. Rainolds in his 12. Prefection vpon the scripture col 106. inferreth that none of the Synagogue did belieue those bookes of Scripture which they deny to be canonicall because we cannot name any When D. Harding sayd that there was such an heresy M. Iewel art 2. diuis 8. pag. 75. denying it sayth It must needs be a very straung heresy that neuer had neither beginning nor ending nor defender nor reprouer nor mouth to speake it nor eare to heare it nor pen to write nor tym to last in nor place to rest in And if an heresy must be heard of certainly much more the Church of God When Beza impugned the Arians thus he discourseth epist 18. pag 98 If their opinion be true we bid them shew where there Church hath byn sith from the propagation of the ghospell it is easy to demonstrate that neuer any one held any such thing who was not condemned by the perpetuall consent of the Church And he addeth epist 81 Certainly there hath byn no true Church if these men teach truth When the Bohemians would proue that they had borrowed nothing of the Anabaptists thus they write in the Preface of their Confession Our Congregation was long tyme before any thing was heard of the Anabaptists or their name knowne in the world Finally M. Bancroft in his Suruey of the
22 I deny sayth be this Succession of Pastors to be alwayes notorious to the world And in his answere to Stapletons Cauillat who will acknowledge that she alone it the true Church who can shew her Pastors in a continuall succession D. Humfrey to 3. Reason of F. Campian p. 288. confesseth that not so much as the names of the Pastors who taught their Church were extant D. Whitaker Cont. 2 quest 5. cap. 6. page 508. thus writeth VVhat then was the succession of our Pastors alwayes visible No. For this is not needfull Though therefore our Pastors were not in tymes past manifest neither can we name then yet c. D. Morton in the first part of his Apology lib. 1. cap. 21. sayth that the Catholike church cannot alwayes shew the ordination of Pastors D. White in his way to the church pag. 410 I haue shewed the teachers of our fayth do lawfully succeed and so alway haue done though not outwardly and visibly to the world The like he hath pag. 411. and 436. Sadel wrote his book de vocatione MinistroruÌ„ against such Protestants as thought that their ministers wanted all lawfull calling because sayd they they haue no perpetuall visible succession from the Apostles vnto these tymes And himselfe there pag. 560. confesseth that visible succession hath byn broken of for many years in the church Thou seest good reader how they plainly confesse that before Luther start vp their Pastors were vnknowne to the world not manifest their succession not always visible their names not extant nor they can be named of Protestants And indeed and effect they all confesse the same when as none of them can produce any one man worthy of credit who heard any Protestant preacher who before Luther arose preached iustification by only fayth and the other fundamentall points of Protestancy 2. Secondly Luther eyther complaineth or boasteth for sometyme he alone preached Protestancy In his Preface vpon his 1. tome At first I was alone Luther alone And in his booke of the captiuity of Babylon tom 2. fol. 63 At that tyme I alone did role this stone And against the King of England fol. 497 I alone stood in the battell I alone was compelled to cast my selfe vpon the weapons of the Emperour and the Pope I stood alone in danger forsaken of all helped of none And vpon the graduall psalmes tom 3. fol. 5â—5 In the beginning of my quarrell I took all the matter vpon my selfe and did think that by Gods help I alone should sustaine it And otherwhere as before is reported he sayth that without him others should not haue knowne one iot of the Ghospell Melancthon in the Preface of the Acts of Ratisbon tom 4. pag. 730 sayth Luther alone durst medle with the errors of the Popes schooles Zuinglius in his Exegesis to 2. termeth Luther Ionathas who alone durst set vpon the campe of the Philistians And Caluin in his Admonition to Westphalus pag. 787. saith Luther alone doubted not to set vpon all Popery Besides Luther as before we haue rehearsed writeth that the only scripture was left whereby men might recouer the fayth But if at that tyme there had byn other Protestant Pastors the scripture had not byn alone and without Luther men might haue learnt the gospell Neither had Luther byn left alone and forsaken of all The Protestant Ministery wholy perished but some of them would haue stept out and seconded him especially after they saw that the preached without all danger 3. Thirdly Protestants do sometyme plainly say that their ministery was wholy perished before Luther arose Taken away Luther in his booke of priuate Masse tom 2. fol. 249 Papists haue taken out of the Church the true Ministery of the word And of the Institution of Ministers fol. 372. Aboloshed he writeth that Protestant ordination was by Papists abolished and extinguished And vpon the graduall psalm tom 3. fol. 568 The Church had no true Ministry vnder Antichrist No true Ministery Vpon the 25. of Genesis tom 6. fol. 319 In our tyme after those Popish monsters the true knowledge of the word and of diuine ordination was extinguished And vpon the 49. chap. fol. 655 Extinguished VVe are not the church for any ordinary succession Caluin epist 290 Because the true ranck of ordination was broken of by the tyranny of the Pope now we need haue new help to raise againe the Church BrokeÌ„ of And in Answere to Sadolet pag. 132. he writeth that when the supremacy of the Pope was set vp the true order of the Church perished Perished And of true reformation p. 322 Not without cause do we auouch the Church of God for some ages to haue byn so ioâ—ne and scattered that is it was destitute of true Pastors Beza in his Catechisme Destitute of Pastors title of the Church cap. 5 sect 18 In our tyme it came to passe thinges being so fallen downe that there was left no place for ordinary vocation And epist 5. pag. 39 In our tyme ordinary vocation Ordinary vocation no where which no where was neither could nor ought to be expected And Epist 24 Ye know being taught by fresh examples how the publike ministry being as it were ouerwhelmed for a tyme yet the church of God remaineth And epist 81 The matter came to that passe Ouerthrown to the grouÌ„d that the Ecclesiasticall order was wholy ouerthrowne euen to the foundation the vaine names therof only remayning And lib. de Notis Eccles pag. 82 They who in our memory haue freed the church from the tyranny of Antichrist had none of whome they might lawfully aske or receiue imposition of hands And epist 86 It is maniâ—est that for some ages lawfull order was quite abolished in the Church Quite abolished none not so much as the slenderest shadow of the cheifest part of ecclesiasticall calling remayning The French Confession art 31 Sometymes as in our age the state of the Church being interrupted it was needfull that some Pastors should be extraordinarily raysed of God Sadeel also de Vocat Ministrorum p. 556. sayth that true Order of Pastors was interrupted D. Whitaker Cont. 2. quest 5. cap. 6. pag. 510 VVe say that our mens calling was not ordinary but extraordinary Wholy corrupted because ordinary calling was wholy corrupted Againe The state of the Church was fallen and wholy ouerturned And pag. 612 VVhen ordinary succession was corrupted God found an extraordinary way by which the Church might be restored For God would that this restauration should be made not in the old foundation that is in succession of Bishops but after a certaine new extraordinary manner And D. White in defence of his way cap 49. pag. 421 Finding no other kind of Pastors sayth that the Protestant Pastors were euen those who liued in communion of the Roman Greek Armenian and such like Churches and addeth that his aduersary doth deceiue the reader when he intimateth that Protestants goe
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
Sophis pag. 596. ad Thes Posnon 18. Very small slender reliques few remnants and scarce a few reliques so small reliques one or two persons Touching the place wherein she was that was lurking holes or rather none at all For so sayth D. Whitaker Cont. 2. quest 3. cap. 2. pag. 468 The holy and pious men were togeather with their Pastors dispersed into this or that place without any certaine aboad or Succession And quest 5. cap. 4. pag. 503 Our men were in tymes past scattered here and there Touching the state of their Church that was (b) â—up c. 2. quite fallen downe Mouching the face or shew thereof that was rather of Babylon then of the Church As for the Condition it was afflicted of Antichrist with sauadge domination was miserably brought to naught and all her affaires most desperat For profession of fayth she made none at all For externall rites and worship she was compelled to keep very Babylonicall heathenish idolatricall and Antichristian rites For piety that was all driueÌ„ out Touching fayth that was quite extinct As for her Conseruation that was by meruailous and miraculous meanes by meere miracle And lastly for the testimonies whereby either her being are any of these points are proued they are pure Pythagoricall that is their owne words which is as themselues say arguments of fooles or rather lyes for who so speaketh of himselfe speaketh lyes 6. My eighth reason is because Protestants should haue sayd that their Church had bene in any company rather then in Popery For Luther lib. coÌ„t Regem Angliae tom 2. fol. 334. writeth that Popery is the most â—â—stilent abomination of Satan which hath byn or hereafter shall be vnder heauen And in cap. 25. Genes tom 6. fol. 342 Popery is a Congregation of diuels and of most wicked men And lib. cont Papatum tom 7. fol. 479. saith It is the last mischeife of the world and to which all the Diuells with all their cunning power cannot bring a greater Caluin ad Vsâ— sipel pag. 360. VVhitak cont 2. q 6 c. 1. Ochin diâ—l 25. Horne of the suâ—r p. 101. Others say that Popery is the body of Satan and Antichrist the dungeon of errors heresies that it is worse theÌ„ any sect of heretiks yea then Paganisme or Turcisme And almost all of them cry that it is the Synagogue of Satan and Antichrist Moreouer Luther in Actis exustionis decretalium tom 2. fol. 123. pronounceth that it were safer liuing in the wildernes to see no man then to conuerse in the Popish Kingdome And in cap. 2. Galat. tom 5. fol. 327 VVhosoeuer is earnestly affected towards Godlines let him tremble at the name of Popery And Protestants commonly gather out of that saying of the Apocalips Go out my people that it is the commaundement of God that all pious men should goe out of Popery If then Popery be the Synagogue of Satan and Antichrist worse then any hereticall Turkish or heathenish company or any other whom all the diuels which all their cunning could raise If all pious men ought to tremble at the hearing of the name thereof and rather liue in a desert then therein If finally it be the CommandemeÌ„t of God that all godly men should goe forth of Popery how came it to passe that in former tymes the godly forsooth Protestants liued in Popery and in Popery alone that for so many ages Would godly men abid in that company and only in that company and so long tyme which was the worst that could be before which they shold haue preferred the wildernes haue shaken at the name thereof were commanded to come out from thence by Gods expresse commandement Surely the Protestants must not only haue byn children and simple but also impious and vngodly What I could not or would not the spouse of Christ lurke for so many ages but in the stewes of the diuell Could Christ be no where but with Antichrist Would only Antichrist for so many ages affoard Christ and his church a harbour or lurking place l. 1. de mor. Manich. c. 16. O straightes sayth S. Austine O incredible absurdities For what greater straights what more incredible absurdity can there be theÌ„ to thrust Christ and his Church into the diuels stewes and that for many ages togeather 4. Instit c. 16. §. â—â— But as Caluin himself sayth There is no meruaile if these reprobate spirits as if they were frantique do thrust in most grosse absurdities for to defend their errors for God iustly punisheth their pride and obstinacy which such giddinesse 7. Ninthly I argue and aske what is the meaning of the foresayd ridle The Church was in Popery but Popery was not the Church First I suppose that by Popery heere they meane not as did Boysseul popish doctrine as if the sense were that the Protestant Church consisted of Popish doctrine as we say that the Popish Church consisteth to wit formally of Popish doctrine the Iewish Church of Iudaisme the Turkish of Turcisme because this sense were too far from the question which demaundeth the place and not the forme or doctrine of the Protestant church in former tyms Besides it were too too absurd to say that the Protestant Church consisteth in the contrary doctrine which he condemneth Supposing therfore that hereby Popery they vnderstand the company of Papists their meaning cannot be that their Church was in the company of Papists as in a multitude of men amongst whom they liued only but did no way participate of their doctrine or worship both because in this manner it had byn knowne to Papists which notwithstanding they deny as before we shewed and anone shal be proued to be false as also because in this sort their Church may be sayd to be in Iudaisme Turcisme the like if they liue among Iewes or Turcks which is so absurd as ProtestaÌ„ts deny their meaning to be such For thus Beza epist 10. quest 4 The Church was in Popery which can no way be sayd of the Turks And M. Perkins lib. cit after he sayd that the Church was long tyme in Popery addeth VVhich cannot be likewise sayd of Turks and other Infidels that the Church was conserued or that yet any hidden Church is conserued among them Neither can their meaning be that the Protestant church was in tymes past in Popery as a part in the whole to wit because it consisted of some that belieued both Protestancy and Popery or if they did not belieue Popery yet they professed it because after this manner Popery should no lesse haue byn the Church the Church should haue byn in Popery For as the church should haue byn in Popery because it consisted of such a part of Popery so Popery shold haue byn the church because such a part of Popery had byn the Church Besides it implieth contradiction that one should belieue both Popery and Protestancy which as Protestants say are right opposite in many fundamental points If
any reply that those Papists in whom the Protestant Church of old tyme did consist did not belieue all fundamentall points of Popery nor were absolutely Papists but only in part and in some sort first he mocketh the Reader in saying absolutely that the Protestant church was in Popery because Popery absolutely taken doth signify absolute Papists or Papistry Besides he feigneth and deuiseth those Papists in part in some sort and cannot proue by any sufficient testimony that there were any such Wheras according to S. Augustin He must proue not speake at random Nor can he say 2. Cont. Petil. c. 18. that the Protestant Church consisted of such who though they belieued litle or no Papistry at all yet outwardly professed it For if outwardly they professed only Papistry how know you that inwardly they belieued Protestancy Will you as S. Augustin sayd to the Donatists Lib. 2. de Baptis c. ◠iudge of mens harts and not of their open deeds Besides such Papists are feigned and not at all proued And if there had byn any such they should haue byn termed Denyers not Protesters Lastly such men cold not haue byn the visible Church of Protestants because they denied their fayth and professed Antichristianity and consequently were no holy men of whom only their inuisible Church consisteth 8. Tenthly I argue by enquiring the manner how the Protestant church in former tyms was in Popery to wit whether it professed the substance of the Protestant fayth or no and whether it communicated with Papists in their Popish worship or not Protestants like men vncertaine answere diuersly to this question D. Whitaker Cont. 2. quest 3. cap. 3. pag. 474. sayth Our Churches were alwayes in the middest of Papists churches distinct from Papists in Communion and Profession But this is soone refuted First because it cannot be proued Cont. Parmen ca. 38. And to cast out words and proue naught what is it as S. Augustin sayth but to dote Besides if the Protestant Church had professed Protestancy she had byn knowne to Papists and the same had also byn if she had not communicated with them For as D. Andrews writeth of the Catholikes in England They come not to seruice they heare not sermons they refuse to take the Communion without this or any other oath one may know them to be Papists But she was not knowne to Papists because not only all Papists but also Protestants deny that Besides otherwise Catholiks would not haue so earnestly enquired of Protestants where their Church had byn heretofore Moreouer Catholikes had persecuted them as they persecuted Luther so soone as he was knowne for a Protestant Lastly because Protestants cannot name any Papists who knew of their Church before Luthers tyme. Others therefore say that those imaginary Protestants professed their fayth if not at other tymes yet at least at the point of death D. Whitaker loc cit pag. 473 Many at the point of death if not before prosessed their fayth The same sayth Luther of priuate Masse tom 7. fol. 237. and Lobechi is Disput 10. To which D. White in defence of his way cap. 4. pag. 424. addeth that they renounceth Papistry also in the agony of their conscience And Hunnius before cited not knowing what certainly to determine sayth that they did either openly gird at Papistry or secretly with themselues detest it or at least in the last examen of tentations the stuble of errour being fired did hold the foundation of saluation But to speake with S. Augustin VVho sayth this but he that sayth what he will lib. 5. cont Iul. c. 4. and will not heare what is true They say that in the Scripture alone that saying of Pythagoras Schollers he sayd it taketh place Bulling in Compend fidei ◠1. c. 3. But if they vsed not this Pythagoricall priuiledge they would be more dumbe then fishes What man or diuell told them this professiō of their men at the houre of death How learnt they that which at that tyme no man could fish out Againe if only at the houre of death they professed Protestancy they were Protestants no longer then they lay a dying and consequently the Protestant church endured no longer then some of her children were dying A strange Church certes that liued no longer then her children dyed nor at any tyme drew breath but whiles they gaue vp the ghost Wherefore they find out other deuises to say that those feigned Protestants communicated with Papists and professed their fayth in things lawfull as in Baptisme reading of the Scriptur and such like but not in things vnlawfull Thus Reineccius in the 4. tome of his armour cap. 4. Thou seest reader that as these Protestants had their being only by these mens imaginations so they did or did not what or in what manner they will haue them O great fabulosity that I may cry out which S. Epiphanius of them who vtter these things so manifest it is that this is a shop rather of iuglers then of those who haue the shape of the promise of life and of vnderstanding For who besides his owne imagination told Reineccius that those Protestants deuided thus their Communion with Papists who besides himselfe heard euer of such a halfe-communion 9. Wherefore others of them do absolutely say that their imaginary Protestant Church in Popery communicated with Papists How impious their church in Popery was and professed their fayth For thus writeth Luther in psalm Grad tom 3. fol. 568 The Church vnder Antichrist had no true Ministery or worship but was forced to keep the very Babylonicall and heathenish rites of Papists The same he intimateth tom 7. lib. de Missa priuata fol. 236. 237. and lib cont Papatum fol. 456. Osiander also in the epist dedicatory of his 8. Century sayth of those Protestants that although from their heart they disallowed the Popish errors yet they durst not professe their owne opinions but neglected not the externall rites and were carryed away with the common custome as it were with a torrent for to do those things which others did whose weaknesse sayth he God did beare withall and pardon And the same pardon Luther de Missa priuata fol. 237. bestoweth vpon them saying No sinne could hurt them but God must pardon the miserable afflicted oppressed and captiue Church Thus these men haue Gods pardon in their hands that when they please God must pardon those who all their life tyme denyed their faith and serued Antichrist and idolatry Iunius also lib. 4. de Eccl. cap. 5. sayth that the Church in former tyms was all one with the Roman Againe She communicated with the Roman Church in worship of God euery where so long as she was suffered to communicate in pure worship in right fayth and good conscience Forsooth the Synagogue of Antichrist as they account the Roman church vseth pure worship or the Church of Christ communicateth with her in right fayth and good conscience And D. Whitaker Cont.
4. quest 5. cap. 3. pag. 682. writeth that those feigned Protestants Perhaps vsed Popish ceremonies for customes sake And pag. 689 Antichrist deceiued the elect and seduced them The very elect erred And Cont. 2. quest 3. cap. 3. pag. 474 In Popery there were many Protestants who communicated with Papists Gerlachius tom 2. disp 22 They were driuen into the common opinions with an vniuersall and fatall ouerflow of superstitions And Casaubon epist ad Peron pag. 10. writeth that the godly communicated with Babylon D. Feild lib. 3. de Eccles cap. 13 The authors of those Popish errours and those that were free from them were of the same Communion D. White in his way pag. 171 The children of God abode in the communion of the Roman Church And in the defence cap. 44. pag. 394 VVe do not hold a definite number of persons distinct from the members of the Church of Rome and liuing apart in another society by themselues in secret as it were the 7. sleepers lying hid in a mountaine but we affirme this company liued in the middest of the Church of Rome it selfe and were the visible Prosessors therof This also is that which Caluin would when 4. Institut cap. 2. § 12. he sayth that his Churches in Popery were prophaned with sacrilegious impiety corrupted and almost killed with pernicious doctrines in which lay halfe buryed the ghospell ouerwhelmed godlines banished and all things so out of order as there seemed rather the face of Babylon then of the citty of God And vpon the 23. of the Acts VVe complaine that the Church was corrupted of them Papists the temple of God prophaned Li. 2. cont Cresc c. 17. that it differed litle from a swinescot See sayth S. Augustine to what a precipic◠the difficulty to find where to get out hath brought these men They sayd their Church was in Popery and afterward found not how to creep out but by this most steep craggy precipice For what steeper precipice what greater absurdity can there be then to say that the church of God which the Protestants will haue theirs to be for many ages denyed her fayth professed infidelity forsook Christ worshipped Antichrist or to vse their owne words Did vse very Babylonicall and Antichristian rites was corrupted with pernicious doctrine prophaned with sacrilegious impiety Epist 40. Epist 27. and out of which godlines was banished God forbid sayth S. Cyprian that a company of fallen persons should be called the Church Againe God forbid his mercy and inuincible power neuer permit Epist 1. that a company of fallen persons be called the Church And Beza himselfe The Church is a community of Saints not a company of excommunicated or sacrilegious persons And shall we think that before Luther arose the Church of God for many ages was nothing else but a company of fallen sacrilegious hypocrites denyers of Christ and worshippers of Antichrist Is such a company the holy Church Is the Communion of such the Communion of Saints which we belieue in our Creed Is such a society the spouse and mysticall body of Christ the wife of the lambe the Kingdom of God Surely a fit Church for protestants and a fit company to which the forsakers of the Catholike Church may adioyne themselues and most worthy to be eschewed detested of all that loue Christs or their owne honour For who is he either pious or well in his wits who will make himselfe of that company which for many ages consisted all of lapsed Hypocrites denyers of Christ and worshippers of Antichrist The whole Scriptures and Fathers say that the spouse of Christ is honest and chast and cannot be deflowed But this protestant harlot did for many ages prostitute her selfe to Antichrist 10. Moreouer this kind of company which thus communicated with Antichrist and professed his doctrine could not be the visible Protestant Church Conf. Anglic art 19 For her they define to be a company which professeth Christs true doctrine and rightly vseth his Sacraments But this foresayd company as themselues write Durst not prosesse their opinion had no Ministery did obserue Babylonicall and heathenish rites Nor were they their inuisible Church which alone they will haue to be the true Catholike and proper Church because she according to all their opinions is the company of Saints elect only The Confession of Auspurg art 7 The Church properly so called is the congregation of Saints who truly belieue and obey Christ. And D. Whitaker cont 2. quest 1. cap. 3 Thus we define the Catholike Church It is a company of holy men whome God hath chosen in Christ to euerlasting life This definition sayth he excludeth all hypocrites But those who worshipped Antichrist were no Saints obeyed not Christ were hypocrites Therefore they were no Catholike or true church Againe it is the common doctrine of Protestants that naughty great sinners are no mē ers of the true church For thus the Confession of the Low-countries art 29 Hypocrites belong not properly to the Church Caluin 4. Ill mē not the true church by Protestā◠Institut cap. 1. § 7 Into that Church which is indeed before God none are admitted but such as both by grace of adoption are the sonnes of God and by sanctification of the spirit true members of Christ Peter Martyr in his places tit de Eccles col 1368 VVe affirme that such wicked men are not indeed before God members of the Church Arctius in locis part 3. fol. 50 The Church properly so called consisteth only of the true members of Christ Bucer lib. de vi vsu Ministerij pag. 558 The true Church consisteth only of those that are borne a new D. Whitaker cap. 3. cit VVe all belieue that Catholike Church which we professe in our Creed to consist of no euill or reprobate persons but only of the elect iust and holy And c. 7 VVe deny ill men to belong to the Church which is the body of Christ M. Perkins in his exposition of the Creed col 795 An ill man cannot be a member of the Church Adā Francis loc 11. de Eccl Ill men are only in name members of the Church And finally Musculus in locis tit de Eccl. pag. 299 Not so much as the name of the Church ought to be giuen to the wicked But they who were such as the Protestants before described were no Saints were not iust were not sanctified but ill wicked hypocrites if euer there were any therefore they could not be the true Catholike and proper Church before God Furthermore Protestants vse to teach that those who communicate with Papists do cut themselues from the true Church The French Confession art 28 VVe think all those who adioyne themselues to these Popish actions and communicate with them do separat themselues from the body of Christ Luther in cap. 13. Genes tom 6. fol. 163 VVho acknowledgeth the Pope for master he hath no part with Christ And in cap.
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
were certaine that D. Martin Luther were fallen into so foule and impious errours we first of all would not only yield him vp to the law but also would punish him and cast him out And in their Epistle to Pope Leo 10. ibid. fol. 206. Most holy Faoher we deuout and obedient children of your Holynes do most humbly earnestly beseech c. And below Neither would we euer seeme such as would pertinaciously hold any opinion contrary to the Catholike doctrine ready at all tymes to obey yours and the holy Churches behests in Christ And in another letter to Fredericke the Elector fol. 227. Aboue all thinges we exceedingly like that your highnesse simply and purely honoureth the holy Church and the Pope Neither will we euer be of any other mind VVe preferre nothing before the iudgment of the Roman Church And not only the Vniuersity but the people of VVittemberg were also Catholiks as Luther declareth in these wordes to Fredericke Elector fol. 330. It cannot be denyed that the Reformation of doctrine and religion in this Church of VVittemberg began by me 3. Fredericke also the Elector Frederike Elector first Catholke and Luthers chief Patron was a Papist For thus himselfe writeth to Cardinall Raphael tom 1. Lutheri fol. 228. Your kindnes God willing shall neuer see that I haue any other mind or will then to shew my selfe obedient and officious vnto the Catholike Church And his Counsailers tom 2. fol. 116. professe that he is an obedient sonne of the Holy Catholike Church And likewise tom 1. fol. 101. Fredericke the Elector aboue all loueth the Catholike and Apostolike truth Besides as Luther writeth tom 7. sermone de simulacris he put siluer statuaes in the Church thinking thereby to merit at Gods hands And tom 2. lib. de abroganda Missa fol. 268. He deceaued by Papists did greatly increase and adorne the house of All Saints He founded also a Colledge of Canons where he kept Masse vntill the end of the yeare 1524. as Chytreus testifieth lib. 11. histor Saxon. and Luther intimateth in formula Missae tom 2. fol 387. saying Be not you or any other afraid that in our VVittemberg that sacrilegious Tophee remayneth as yet which is the wicked and lost mony of the Princes of Saxony I meane the temple of All Saints 4. Pomeranus Bugenlage the Pomeran and first Protestant of VVittembrge had beene before a Papist For as Scultet concione saecul pag 15. reporteth when he first read Luthers booke de captiu he sayd Since the beginning of the world the Sunne neuer beheld a greater heretike then Luther Of Osiander Osiander thus writteth Danaeus respons ad Leonicum pag. 1518. He was a most wicked Frāciscan Erier His proper name was Hosen that is hose or hosier but of hosier he would be called Hosion that is a holy man 5. The same also we manifest of the Captains of the Sacramentaryes among whom Zuinglius Zuinglius writeth thus of himselfe epist ad Fratres tom 1. fol. 341. I will not deny that in tymes past I receaued guists of the Pope For then I thought it lawfull to vse the Popes liberality when I thought it a pious and godly matter to defend to my strength his Religion and fayth And Luther lib. de Coena writeth that Zuinglius was become seauen tymes worse then when he maintayned Popish religion Likewise Oecolampadius Oecolampadius Zuinglius his cheifest partener thus witnesseth of himselfe respons poster ad Porkey merum pag. 108. I entred into a Monastery being of a good age and a man Doctor and with mature aduise To which Hospin addeth part 2. hist fol. 35. He entred two yeures before into the Monastery of our Sauiour neere to Auspurge and there became a Monke fearing some danger of the common wealth by Luthers writings Pelicanus And ibidem fol. 42. he sayth that Pellican was a Franciscan And fol. 213. that Bucer Bucer became a Dominican in his childhood of whome also and Peter Martyr D. Andrewes Respons ad Apol Bellar. sayth They left their monkish life 6. Of Caluin Caluin thus testifyeth himself lib de scandalis pag. 100. Vnder the Popes tyranny I was free to marry since God deliuered me from thence c. And respons ad Sadolet pag. 122. If I would haue prouided for my matters I should neuer haue left your faction In his Testament God deliuered we from the deep darknes of Idolatry wherein I was drowned And Pareus lib. 2. de amiss grat cap. 1. VVhence were Luther and Caluin but of Papists The same appeareth out of his life written by Beza where he sayth that he had a benefice in the Cathedral Church of Noyon and the cure of a Parish thereby and that he was first put in mind of Protestancy by Robert Oliuetan That Peter Martyr Peter Martyr was long tyme both Catholike and Canon regular Simler testifyeth in his life which also he affirmeth of Zanchius Zanchius saying that he was one of the 18. companiōs that forsaking Popery followed Peter Martyr who also in his preface de Natura Dei sayth that he was 35. yeares of age when he left Babylon 7. Concerning the Lutherans in generall Lutherās in general thus writeth Luther epist ad Erford fol. 500. In which errour of Antichrist we being all stifled enthralled wlth a grieuous and miserable slauery did serue the God and Prince of this world seruing the same in sinnes and all kind of impiety And tom 4. in cap. 43. Isaiae fol. 179. VVe are accounted heretikes of the Pope as who haue deuided our selues from that Church wherein we were baptized and instructed In cap. 4. Galat. tom 5. fol. 377. VVe old men were brought vp in that Popish fayth and haue so swallowed it that it hath entred the most inward sinewes of our harts And therefore we forget it with no lesse paynes then we learne the true sayth Ye heare how hardly the very first Protestants could become Protestants leaue to be Papists And in cap. 11. Genes tom 6. fol. 129. he thus boasteth VVe are holy Apostataes for we haue fallen from Antichrist and the Church of Satan Melancthon likewise in cap. 7. Math. tom 1. fol. 406. VVe were heeretofore subiect to the Popes kingdome Tom. 2. cont Suenefeld pag. 200. VVe departed from the Popes Churches Tom. 3. ad Art Bauar fol. 364. There was necessary cause that we should forsake the Papists And tom 4. in Act. VVormat pag. 403. VVe haue iust cause of departure from the Popish congregation and with good conscience we forsooke the consent of so many Nations Iames Andrewes cont Hosium pag. 332. The more aged doe gratefully acknowledge that they came from you that is lest you and your doctrine And Schuffelburg in Epist dedicat tom 8. Catal. haeret hath these wordes It is behoofull to haue before our eyes the causes whereon our consciences may in the stormes of tentations rely why in this our age Ancestours
would and ought to deuide themselues from the Roman Church Behold how their consciences were tossed as with a storme for that they had forsaken the Roman Church Lobechius also disput 10. pag. 224. sayth Our Ancestours did well that they went out of the Roman Babylon SacrameÌ„taryes in generall 8. Of Sacramentaryes also in general thus writeth Zuinglius in Praefat. lib. de ver tals relig fol. 159. VVe were alas long tyme so besieged with the iuglings of men And Caluin in confess Fidel pag. 111. VVe dissemble not that we also were of the number of them who honour Masses vntill the abuses of Masse were discouered And 4. Instit cap. 6. § 6. VVe departed from the Roman church cap. 15. § 16. VVe were christened in the Popes kingdome Respons ad Versipel pag. 360. Of our owne accord we went from the rable of Popery Resp ad Sadoler pag. 122 That I may not make any long role this I say there was none of those who were beginners of this cause but might haue beene in better estate and condition among you then that he needed therefore to thinke of any new kâ—nd of life Peter Martyr in locis col 1459. proposeth this question VVhether the Ghospellers be Schismatikes because they separated themselues from the Papists And col 1465. concludeth thus Seeing there were so many and so iust causes of our departure from Popery our separation seemeth to be very laudable not to be disliked Zanchius tract de Eccles cap. 18. It is manifest that we departed from the Church or rather from the sect of the Pope And this we willingly confesse Bullenger tom 1. decad 5. serm 2. fol. 282. VVe willingly confesse that we went from the Roman Church Musculus in locis tit de Schismate p. 620. VVe are termed Apostataes of the Romanists as many haue forsaken the Communion of the Roman Church This we are so farre from denying as we thinke that we should rather glory theereof Plessie de Eccles cap 11. pag. 361. writeth that Luther Zuinglius Oecolampadius Bucer Capito Martyr and others out of whose schoole sayth he the Ministers who gathered the Church from Antichrist did come were Priests Curats Doctours of diuinity c To whome Beza lib. de Notis pag. 8. adioyneth Pellican and Haller and others more D. Whitaker lib. 9. cont Duraeum sayth Luther was a Priest according to your order and such were Zuinglius Bucer Oecolampadious and others without number M. Perkins in cap. 4. Galat. v. 26 All the first renewers of the Ghospell were either Priests or teachers of Schooles Paraeus lib. cit Are we worthy of blame or heretikes because we left the Popes Church And in the end of his booke de Iusticatione Our Ancestours 97. yeares ago had necessary cause for to forsake Popery And Scultet in concione saeculari pag. 4. This is the hundreth yeare since God pluckt our Ancestors out of Popish darknes Finally Polanus in praefat Thes de Eccles VVe haue separated our selues from the false Catholike Synagogue 9. The same also is manifest of the English Protestants by their owne wordes For thus they speake in their Apology part 5. cap. 12. diuis 1. English ProtestaÌ„ts It is true we haue departed from them Item True it is we were brought vp with these men in darknesse and in the lacke of the knowledge of God And part 6. cap. 20. diuis 2. As for vs truly we haue fallen from the Bishop of Rome Causabon also Epist ad Card. Peron cap. 16. The king confesseth that his church hath forsaken no few points of that fayth and discipline which at this day the Roman Church doth professe And pag. 17. The English haue gone from that Church M. Hooker lib. 4. de Polit. Eccles pag. 181. VVe were a part of them M. Powel lib. 1. de Antichristo cap 21. VVe confesse we haue separated our selues from the Bishop of Rome and his Synagogue M. Perkins in cap. 5. Galat. vers 21. VVe haue separated our selues from the Roman Church D. Whitaker cont 2. quest 6. cap. 3. sayth The Roman Church was iustly lest of vs. And D. Morton part 2. Apol. lib. 2. cap. 10. The former booke tould a iust cause of our separation from you In like manner those of Zurich in Sleidan lib. 4. histor say After the rising of the Gospell we haue cast of that burden which the Pope had put vpoÌ„ vs idiots And adde withal that before they had heard nothing of Protestancy Suitzers And the Suitzers in their confess cap. 17. confesse that their Churches had parted themselues from the Roman Church And the Scots in their confess write that the truth was lately borne amongst them Polonians And the Polonians in their consent that God hath deliuered their Churches out of the grosse darcknes of Popery 10. Furthermore of the whole Protestants church or of Protestants in general The whole Protest Church thus they write Lobechius disp 12. pag. 254. Our confession of Ausburg was the beliefe of the whole orthodoxall Church gone out of Roman Babylon And in like sort speaketh Daneus de Antichristo cap. 17. Pareus Proaem l. de Iustificat The Euangelicall Church was compelled aboue 96. yeares ago to make a diuisions from the Popish Church The like he hath lib. 2. cap. 1. lib. 3. cap. 8. Schusselburg tom 8. catal pag. 727. Our Church departed from the Church of the malignant Polanus part 2. Epist ad Bezam The reformed Churches did well that they did separate themselues from the Popish Church Aretius in loc part 2. fol. 10. Our reformed Churches departed from Popery D. Andrewes respons ad Apoll. Bellarm. cap. 14. boasteth that almost halfe of the Christian world is gone out of the Roman Babylon And D. Whitaker cont 2. quest 3. cap. 3. sayth England Germany Scotland long agoe haue fallen from the Pope And the English Apology glorieth in this sort part 1. cap. 1. diuis 3. For they be not all made at this day so many free citties so many Kings so many Princes which haue fallen away from the seat of Rome Daneus cont 4. lib. 4. cap. 12. All Scotland England Saxony Denmarke a great part of Germany all Suitzerland the greater part of the Grisons haue fallen from the Church of Rome D. Sutliue lib. 2. de Eccles cap. 2. p. 251. Our Church hauing shaken off the filth of the Roman church is returned to the Catholike fayth And pag. 254. England Scotland Ireland Denmarke Norwey Saxony Pomerania the chiefest parts of Germany France Flandres Poland haue fallen from the Pope Moalins lib. de fug Arnoldi cap. 2. Our Churches be called reformed because they be Christian Churches purged from Popery D. Rainolds amongst his conclusions putteth this for the sixt That the reformed Churches in England Scotland France Germany and other kingdomes and Common wealths haue iustly separated themselues from the Roman And addeth with all that All reformed Churches haue departed from the Roman Church
mutation ought rather to be termed a formation then reformation But whether it be called a formation or reformation it skilleth little it sufficeth as I sayd that it is a substantiall mutation of religion the Author whereof Luther was and such a mutation as cannot happen to the religion and Church of Christ Moreouer it is the shift of old and new heretiques to bring in new religions vnder the name of Reformation Of the Marcionists thus writeth Tertullian They say that Marcion did not so much innouate the rule of faith as reforme that which heretofore was corrupted L. 1. cont Mar. c. 20. And he himselfe after he was become a Montanist This is shewed of vs that the discipline of Monogamie is neither new nor strange yea both ancieÌ„t and proper to Christian L. 1. de Monogam c. 4. that you may thinck the Paraclete Montaâ—us to haue bin rather the Restorer then beginner therof And of Seruetus thus write those of Zurick in Caluin cont Sâ—ruet pag. 626. He goeth on to thrust vpon the Church a most corrupt doctrine vnder the shew of restitution of Christianity 7. Sixtly because the Protestants designe the place the occasion the yeare day and hower when Protestancie began The place we haue heard already out of Caluin and Fabritius was Wittemberg the same doth Luther insinuate in cap. 49. Isaiae tom 4. The place where ProtestaÌ„â—y began fol. 192 saying Now VVittenberg is blasphemed as the fountaine of all heresies but it will come to passe some yeares hence that it shall be praised of Posterity as Gods garden from whence the Gospell was propagated into Germanie and all parts of the world And Mathew Index in Edicto aeterni deâ— That clamour against Antichrist came out of the durty townes of barbarous and base Germany â—rotestanâ—y began â—n a durty owne of barbaâ—ous couÌ„â—y A sit place no doubt from whence so durty filthy and barbarous an heresy should spring For sooth Wittemberge is the Protestants Syon from whence their law should come S. Austin thought it ridiculous madnesse that the Donatists shold say that the Church was to be renewed out of Africa the third part of the world â—e vnit c. â— shall we think it wisedom to imagin that it should be renewout of a durty and barbarous corner of Duchland The occasion of it was Tezelius his preaching of Indulgences â—he occaâ—on of the â—ginning â—f proteâ—ancy for thus writteth Crusius l. 10. Anal. Sueu pag. 5.8 Tezelius boldnesse stirred vp Luthers mind to set vp conclusions against those indulgences on the gates of the temple of All Saints in VVittemberg the last day of October which was saturday The day of the weeke month Hence now came the occasion beginning sayth he of correcting the christian religion Schusselburg Praef. tom 8. Catal. haeret Old men remember it recorded in writing for remembrance for euer and publiquely extant that this was the cause that the Gospell flourished againe in our age that Iohn Tetzele carryed about pardons of sinnes to be sold in the Popes name And Kemnice 4. part Exam. tit de Indulgentijs pag. 78 It is knowne to all the world that the impudent and impious sale of pardons aboue 50. yeares ago gaue entrance to the holesome repurging of heauenly doctrine And Manlius in Calendario On All Saints eue first of all conclusions against Indulgences were fastned by Luther vpon the gate of the Church of VVittemberg castle in the yeare 1517. at twelue of the clocke The lame lay Melanccthon â—â—â—fat in tom 2. The year houre Lutheri Sâ—eâ—dan Carion and others We haue then the place where to wit Wittemberg the yeare 1517. the day of the month the last of October the day of the weeke Saturday and finally the very houre to wit twelue of the clocke when first Protestancy began to arise And as Vincent Lyrin sayth Cap. 34. VVhat heresy euer was there which sprung not vp vnder some certaine name in a certaine place and tyme. 8. LutheraÌ„s say that the Sacraâ—â— doctrine is new Seauenthly I proue the nouelty of Protestancy by the mutual testimony of the Lutherans against the Sacramentaries and of the SacrameÌ„taries against the Lutherans For of the Sacramentaries doctrine thus testifieth Luther in defens verboruÌ„ Coenae tom 7 fol. 381. Neither doth any thing set forth this heresie more then noueltie And tom 2. Zuâ—nglij fol. 383. Carolstadius first raised his errour Melancthon Epist ad Miconium calleth it new doctrine and addeth that Carolstadius first raised this tumult Heshusius lib. de reali praesentia fol. 2 Carolstadius the vnhappy author of this discord Kemnice in fundamentis Coenae pag. 116 Carolstadius was the first author of this strife And Hospin part 2. Histor fol. 68. writeth that Melancthon impugned the Sacramentaries doctrine as a thing altogether new and fol. 46. that Pomeran disallowed Zuinglius doctrine as a noueltie And in Narrat dissipatae Eccles Belg. pag. 179. The Lutherans say to the Caluinists your doctrine is new and pag. 213. your doctrine is of late And Confes. Mansâ—eld The Sacramentary doctrin is iustly suspected of vs. First for the nouelty therof because it arose in our tyme. Neither ought the Sacramentaries to accept against these testimoÌ„ies as if they were the testimonies of the aduersaries For such aduersaries they are as themselues account them their brethren in Christ and members of the same Church Besides though themselues be aduersaries both to Catholiks and Lutherans neuerthelesse they will haue their testimonies to be takeÌ„ against theÌ„ in matters of fact Moreouer because the Sacramentaries themselues doe sometime confesse the same For Zuinglius tom 2. Respons ad Struthionem fol. 303. calleth Carolstadius The first teather of the truth of the Eucharist And in Subsidio fol. 244. he calleth his opinion the exposition of the ancients brought back is it were after it was lost Lasco Epist ad Reg. Poloniae Abolished by iniury of times and restored as it were after it was lost Lauather de dissidio Euchar. fol. 2. writeth that the Senate of Zurich VVas troubled which the newnesse of the matter And fol. 5. that when Occolampade had set forth his booke the Senate of Basle moued with the nouelty of the matter forbid his book to be sold vntill it had bin examined by Censors And fol. 1. that Zuinglius opinioÌ„ was not heard of by the common people In like sort the Sacramentaries write of the proper opinions of the Lutherans For of their impanation or mixture of Christs body and bread in the Eacharist Caluin Defens 2. SacrameÌ„taryes say the Lutheran opinions are new cont Westphalum pag. 786. sayth It is a new doctrine and till now vnheard of that bread is substantially the body of Christ Oecolampadius responsione poster ad Perkeymer pag. 18. Those new Doctours graunt to bread that it is substantially the body of Christ And of the Lutherans vbiquity wherwith they make Christs body to
also in that name it cannot be sayd that they are called so in disgrace or contemp Fourthly it appeareth to be false that D. Morton lib. cit and D. Sutliue lib. de Eccles cap. 2. say It is rather to be attributed to a lye then to Luthers desert that Protestants call themselues Lutherans For as we see Luther himselfe called them so and therin they follow his example Neither skilleth it that Luther did once dislike this name because he did oftentimes vse it it was vsuall to Luther to allow and disallow the same thing Fiftly we see it to be false which D. Whitaker writeth cont 2 quest 5. cap. 2 pag. 494 None of vs euer called himselfe a Lutheran we acknowledge not these names nor are we delighted with them This name our aduersaries haue fastened vpon vs only vpon malice and enuie Neither are we called Lutherans but of the Papists False also is that which D. Fulke sayth de Success pag. 188. that they acknowledge no other name proper to their religion but the name of Christians and Catholiques These I say are false for Luther whome D. Whitaker accounteth his father and the Lutherans whome he termeth his brethren in Christ doe call themselues so and are well pleased with that name Besides they are so termed of the Sacramentaries and common people and therfore not of Papists only nor vpon malice and enuie but as Grauer sayd truly for distinction sake and that most iustly For as S. Athanase sayth VVho deriue the origen of their saith from other then Christ iustly carry the surnames of their Authors But Protestants as we haue shewed confesse that they deriue the origen of their faith from Luther Therfore iustly they beare his name 8. Out of all which hath bin rehearsed in this chapter I thus frame my ninth demonstration of this Matter If Luther and many other famous Protestants sometimes indeed some times in plaine words do confesse that Luther was the Author of their Church and religion he ought to be so taken and esteemed But they do soe confesse Ergo. The Minor is euident by all that is sayd in this Chapter And the Maior by what we sayd in the Preface For so many and such principall Protestants knew well the origen of their religion and willingly would not lye to the disgrace and ouerthrow therof That Protestants cannot proue their Church to haue bin before Luthers time by any probable argument or sufficent testimonie CHAP. XV. THE tenth and last demonstration for to proue that Luther was the first Author of the Protestants Church and religioÌ„ I will take from hence that albeit Protestants doe sometimes boldly affirme their Church and religioÌ„ to haue bin before Luthers time Yet they can neuer proue it by any reasonable argument or sufficent testimony Which thing alone would suffice to shew that as I sayd before it is a fable vainely feigned falsely affirmed and fondly beleiued It hath bin alwayes the fashion of heretiques boldly to auouch any thing but few things to proue euen in shew This S. Augustin doth often obserue in the Manichees and Donatists and some of his sayings we haue alleadged before Of Eunomius S. (a) Lib. 2. cont Eunom Basil noteth the same and S. (b) Serm. 6. in psal 118. Ambrose of all heretikes saying Heretiques are wolues they can howle but proue nothing And this doe Protestants confesse For thus D. Whitaker cont 2 quest 5. cap 18 Heretikes are wont to boast and promise truth In Diatrib but not to proue it Of Luther thus writeth Zuinglius tom 2. fol. 473. and 509 One argument he hath in all these matters He sayd it And fol. 447 Luther relyeth only vpon his â—oyes and deuises Fol. 395 Thou puttest forth whatsoeuer the motion of thy affections do appoint and when a reason of thy saying is exacted of thee thou standest naked vnarmed And of the Lutherans thus writeth Erasmus They say it and for that alone they will be belieued Of the Sacramentaryes in like manner Luther writeth in defens verb. Coenae tom 7. fol. 384. One word not easily ouerturneth all these thinges for if you deny them then as butter melteth in the sun so they quaile And the same is euident to all that read the bookes either of Lutherans or Sacramentaryes In the meane tyme they cry to vs that that Pythagoricall word He sayd it hath no other place but in (c) VVhit lib. 2. de script cap. 10. sect 5. Bullenger in comp l. 1. c. 3. Christ and the Scripture that in other it is the proper argument of (d) Vorstius Antibel p. 468. fooles that to affirme any thing beside scripture is to (e) Powel l. 1. de Antic c. 19. trifle that til we proue our affirmatiue they will stand in their (f) Luth. tom 2. fol. 437. negatiue and exact (g) Vorstius l. cit Fulke de success p. 74. demonstrations that is either expresse testimonies of scripture or forcible reason deduced from thence Now we say the same to them They affirme their Church to haue bin before Luthers time We deny it vntil they proue it Neither let them affirme it only which is the proofe of fooles wilfull men but if they cannot bring demonstrations therof at least let them produce some credible testimonie or some effectuall reason and argument Otherwise their beliefe in this matter Scorp c. 11. is as sayth Tertullian a peruerse beliefe which will not belieue thinges proued and belieueth thinges which cannot be proued 2. That in this matter they be destitute of all credible testimonie appeareth sufficently by what hath heretofore bin rehearsed of their owne confessions and now we will shew that they want also all probable reason or argument For all their arguments herein be reduced to this one Our doctrine is the doctrine of Christ Therfore our Church was alwayes since Christ For thus agreeth D. Whitaker cont 2. q. 5. c. 3. p. 498 I vse this argument VVhat Church soeuer keepeth the doctrine preaching of the Apostls she is the Apostolical Church But our Church doth so Therefore c. Of the Maior sayth he no controuersy can be made And cap. 5. p. 505 It was our Church which was in the tyme of the Apostles and afterward vnto the Apostasie But how doe we proue this By this reason that our Church keepeth the same faith and doctrine which the Church in the Apostles time and afterward kept And cont Dureum sect 1 If thou holdest Christs doctrine thou art a Catholike And sect 2 It must needs be the true Church of Christ which keepeth conserueth Christs doctrine deliuered in his word Dancus cont 3. pag. 388. VVith vs is the true Church of God because we restore the true doctrine of Christ Lubbertus lib. 5 de Eccles cap. 1 If the doctrine which our Church professeth be the same which Christ deliuered then our Church is that which Christ instituted D. Fulke lib. de Success pag. 27 Seeing we are
ready to proue out of the scripture that we professe the same doctrine of fayth and manners which Christ would haue to be perpetuall by euident reason our succession is manifest althogh all Historyes were silent of the names of the Persons and continuation of succession And the like he hath pag. 154. and 331. D. White in his way pag. 403. sayth he knoweth his Church was alwayes because it holdeth the fayth of the Scripture which cannot be extinguished The like he sayth pag. 320. 326. Likewise Luther de notis Eccles tom 7. fol. 149. Caluin in Matth. cap. 24. vers 28. and generally al of them whiles they make the truth of doctrin the infallible marke of the Church Lib. 2. contra Arian O proofe that I may cry out in S. Augustins words O errour o dotage And with S. Athanase A worthy heresy which wanteth probable reasons to vnder proppe it For this argument on which all their belief that their Church was before Luther doth rely is a most fond sophisme and most counterfait syllogisme as manifestly appeareth whether it be framed in that forme wherein D. Whitaker hath proposed it or whether it be reduced to this forme That Church which holdeth the true doctrine of Christ hath alwayes beene and consequently before Luther The Protestant Church holdeth the true doctrin holdeth the true doctrin of Christ as say they we will proue by scripture Therefore it hath bin alway 3. I answere that this argument is a manifest sophime for many causes For if the Maior be particuler so that the sense thereof be Some Church which holdeth the true doctrine of Christ hath alwayes beene it is true because the catholik church which holdeth Christs true doctrine hath alwayes been but then the Syllogisme is sophism for want of due forme inferring a conclusion out of particuler propositioÌ„s But if the Maior be vniuersall according as it is made of D. Whitaker then so farre is it from being out of controuersy as he affirmeth that it is manifestly false and no way true but only apparant and therefore vnfit to make a true syllogisme but only a counterfait and a sophisme ProtestaÌ„ts assume a manifest falsity That it is manifestly false is euident because that Church or company of ChristiaÌ„s which is strictly and properly termed schismatical holdeth the true doctrine of Christ as both the Fathers teach and the Protestants themselues doe also most plainely affirme yet it is not the true church of Christ Wherefore sith as the Philosopher teacheth those thinges are probable which seem true to all or to most or to wise men and those either al or most or most approued and such as are not probable serue only to make sophismes The foresayd Maior not seeming true to all or most or the wisest Christians yea not euen to the Protestants themselues it is manifest that it is no probable propositioÌ„ but only apparent and therefore not fit to make a true syllogisme but only an apparent and counterfait 4. That the Fathers teach that a Schismatical Church holdeth the true doctrine of Christ is manifest by S. Augustine who lib. quest Euang. pag. 28. tom 4. sayth It vseth to be enquired wherein Schismatickes differ from heretâ—kes That Schismatikes hold true doctrine and this found that no difference in faytht but breach of society in communion maketh Schismatikes And lib. de fide Symbolo cap. 10 Heretikes by belieuing wrong of God violate the fayth but Schismatickes by wicked diuisions leape from fraternall charity albeit they belieue aright those thinges which we belieue And lib. cont Gaud. cap. 9. refuteth him because he had sayd that Schismatikes and Heretikes are the same against which he sayth Thou art a Schismatike by sacrilegious diuision and an heretike by sacrilegious opinion And lib. 1. cont Cresc cap. 29. and de gest is cum Emerito affirmeth that the same fayth is had out of the Church S. Hierome in Tit. 3. VVe iudge this difference to be between heresy and schism that heresy holdeth a naughty opinion schisme separateth from the Church by dissention of Bishops S. Gregory lib. 18. Moral cap. 14. Some doe belieue false thinges of God others by Gods help belieue rightly of God but keep not vnity with their brethren these are diuided by schisme S. Isidor lib. 8. Origin cap 3. Schisme tooke its name of breach for it beleeueth the same religion and rites that others do only is pleased to keep company a part The same teach S. Ireneus lib. 4. cap. 62. S. Chrysost hom 3. in 1. Cor. S. Optat. lib. 1. 4. 5. cont Parmen and others And it is manifest by reason For if Schismatikes did erre also in Fayth they should not differ from heretikes And it is grauÌ„ted both of old and new Heretikes For thus sayth Faustus in S. Augustine lib. 20. cont Faustum cap. 3. Schisme if I be not deceaued is to belieue the same to worship God in the same manner that others do only to be delighted with diuision of assemblyes Caluin 4. Institut cap. 2. § 5. Austin putteth this difference betwixt heretikes and schismatiks that they corrupt the sincerity of the fayth with false doctrines these sometymes euen hauing the like saith breake asunder the band of society And in 1. Cor. cap. 11. vers 19. It is known in what sense the ancient vsed both these nams schisme heresy they put heresy in difference of doctrine but schisme rather in alienation of minds to wit when any either vpon enuy or hatred of the Pastours or of frowardnesse departed from the Church Beza libro de puniendis Haereticis pag. 89 Shism properly is the diuision of those who belieue the same things And pag. 150. Let them remember that we terme them not heretikes who are properly called Schismatiques The same he hath in 1. Cor. 1. v. 10. and other where Plessie lib. de Eccles cap. 1. pag. 16 VVe call erroneous Churches either heretikes or schismatikes according as they erre either in fayth or in charity And pag. 32. VVhat pertaineth to schismaticall Churches either they are simply schismaticall or when heresy also is adioyned as it vseth after schisme as an ague after a wound And cap. 10. pag. 340. True and pure Schismatiks are those who holding the same doctrine yet make meetinges a part Peter Martyr in locis tit de Schism pag. 618. I thinke it more plaine to define Schisme to be a cutting a sunder of the Ecclesiasticall peace vnity And pag. 619 There may be schisme in the Church without heresy Aretius also in locis part 2. fol. 10 Schisme sometymes in the same doctrin breaketh society Bucan in loc quest 33. de Eccl. affirmeth that shismatiks differ from heretiks because heresy properly is dissention in doctrine Polâ—n part 2. Thes de notis Eccl. Albeit schismatical Churches agree in the doctrine of truth c. Zanchius tract de Eccles cap. There may be breach in the symboles of Charity that is in
neither did any maÌ„ feele or perceiue himselfe to haue bin a member of such a Church before that time Wherfore as he should manifestly play the Sophister who would goe about to proue by scripture that the sunne appeareth at midnight so likewise doth he who out of scripture endeuoreth to proue that there was a protestant Church before Luther because all mens sense conuince the one as well as the other Besides Protestants write that though faith commaund vs to beleiue things which we see not yet it doth not commaund vs not to beleiue that which we see for otherwise faith should be contrary to sense and none should become faithfull but he should first be senselesse But surely wonderfull is the blindnes or wilfulnesse of Sacramentaries who in the matter of the Eucharist against the most expresse words of Scripture will endeuour to proue by sense that there is not the body of Christ when as the body of Christ there is not sensible And here in the matter of existence of their Church before Luther out of some apparent shew of scripture against the most manifest sense of all men will proue that it was before Luthers time When as a Church is a sensible thing and can be felt either of others or at least of them who are of it How much better and more reasonably should they proceed if in the Eucharist where Christs body is not sensible they would rather giue eare to the most expresse words of scripture then to the suspicions of their seÌ„ses which can iudge of nothing but of sensible accidents and in the matter of the Church whose being is seÌ„sible they would submit their vncertaine if not false expositions of scripture not only to the sense of all men but also the most certaine expositions of the Church and Fathers But this sheweth that in their beleife they are guided neither by seÌ„se nor scripture but out of them both borrow a shew of proofe for that which of their mere wilfulnes or fancy they choose to beleiue 10. Thus thou seest Christian Reader for how vaine a sophisme whose Maior is manifestly false so false as that out of this matter it is generally denyed of Protestants themselues and so improbable also as that it cannot be proued in no shew or colour and whose Minor is more doubtfull then the conclusioÌ„ it selfe and the manner of prouing sophisticall and no other then the proofes of al Heretikes be for how vaine a sophisme I say then the which scarce any can be more vaine Protestants beleiue or rather will seeme to beleiue a thing wholy incredible and in a thing sensible against the sense of al maÌ„kind to wit that before Luther there was a Church which held the whose substance or all the substantiall and fundamentall points of Protestancy nor in so weighty a matter respect either their oâ—â—e consciences or the iudgements of men or tribunal of God or danger of their eternall damnation Surely Homil. cont Sabel that I may end with S. Basils words I moane and bewayle them that for a meane sophisme and counterfait paralogisme they cast themselues into hel 11. Out of all which hath bin sayd in this chapter I thus frame my tenth and last demonstration If no sufficent testimonie nor any probable argument but only one sond sophisme can be brought to proue that the Protestant Church was before Luther this is not to be beleiued of any wise and prudent man But no other proofe can be brought Therfore c. And if it were not before Luther surely he is the Author of it The Maior is euident by it selfe and the Minor by what hath bin brought in this chapter Certainely if euery one of the demoÌ„strations which we haue brought doe not conuince that the Protestant Church and religion was not before Luther at least all of them together manifestly conuince it For by the first fiue demonstrations was shewed that before Luther it was not at all it was in no place was vnknowne of all the world was not seene of any nor had any Pastors And with the rest hath bin demonstrated that after Luther arose no ancienter Protestant did euer appeare and adioyne himselfe to Luther that all the first knowne Protestant had bin Papists afore times that the Protestant company and religion is new that Luther and other plainly confesse that he was autho of that religion and finally that no proofe besides one friuolous fallacie can be brought to shew that such a Church or religion had bin in former times And if yet any Protestant doubt hereof let him at least compare al the foresayd demoÌ„strations wherwith so many wayes out of the very testimonies of Protestants we haue shewed that no such Church was before Luther with their vaine sophisme wherewith they make shew to proue the contrary and he will easily perceiue on whose side this so important truth is like to stand And if he make any account of truth of Gods seruice of his owne reputation or eternall saluation he will forsake the Protestants Church put himselfe in the lappe of the Catholike Church Which as S. Augustine speaketh euen in the testimony of all mankind hath not only beene in all ages since Christ De vtil credendi cap. 17. but also hath had Pastors nor hath been visible only to her owne but to others also and to the whole world and hath most valiantly fought ouercome and triumphed ouer Iewes Pagans Heretikes Schismatiks and all the gates of hell To preferre before this most ancient most glorious church another newly start vp many ages lurking knowne to none not to her owne and destitute of Pastours flocke seat and appearance and in truth feigned and deuised and to omit all other proofes wounded deadly with so many confessions of her owne champions and proued by one only vaine fallacie what other thing were it then to preferre lyes before truth darcknesse before light death before life the synagogue of Satan before the Church of Christ and finally wilfully to cast himselfe headlong into hell VVhat he must obserue who will answere the foresayd demonstration CHAP. XVI SEEING I haue yielded so much to Protestants condescended to so vnequall conditions as that I haue vndertaken to proue that Luther was the author of their Church and religion by the only Confessions of Luther and other Protestants it is reason that if any one of them goe about to answeare my foresayd demoÌ„strations he hould obserue these most iust lawes which I will here set downe and which themselues haue prescribed to others 2. See Iuel defens Apol par 2. c. d. 5. Kemnice Exam. tit de script Epist Monit p. 145. Calu. cont Seruet p. 643. First therfore touching the words of Protestants which I haue alleadged let him either confesse that they are truely cited by me or if he denye that let him not say it only but let him shew that they are supposed falsifyed or so changed as that the sense which I
lyers they gainesayd themselues May a man accused of crime expound figuratiuely his open Confession of that crime because at other tymes he denyed it Againe Protestants themselues reiect this kind of proofe For as we did see the Ministers of the Prince Electour did reprehend those of the Duke of Saxony because they auoyded Luthers testimonies by opposing other places of his And the Ministers of Saxony pag. 303. say It is a friuolous kind of argument He sayd well sometymes therefore heere Besides it will be as equall for me to inferre that Protestants in those testimonies which he produceth did speake figuratiuely because in those which I alleage they manifestly sayd the contrary For to vse Luthers wordes Tom. 2. fol. 220. By this rashnes and licence ye giue your aduersary leaue to turne it against you Certainly if they clearly haue sayd both we cannot deny but they thought both or ye must confesse that your pleasure shall be the rule and square to know what they speake properly what figuratiuely Moreouer Protestants crie that the holy Fathers contradicted themselues How often sayth Luther doe the Fathers fight with themselues Tom. 2. Assert Art 2. cont Cochleum Praefat. Institut They are men that fight against themselues VVe find the Fathers to haue taught contraryes to haue slumbered And Caluin The Fathers doe often skirmish amongst themselues and sometymes fight with themselues The like sayth Melancthon com 1. Lutheri fol. 341. Iacobus Andreae cont Hosium pag. 282. Beza Praefat. in nouum Testamentum and in Schusselburg lib. 4. Theol. Caluin art 32 Pareus lib. 2 de Grat. lib. arbit cap. 14. lib. 4. cap. 4. Polanus part 1. Thes de Notis Eccles Apologia Anglica And D. Whitaker lib. 5. cont Dureum Wherefore either they must shew some priuiledge whereby Protestants be more excepted from contradicting themselues then the holy Fathers in their opinion were or they must not inferre that they sayd not that which they did in places by me alleaged because other where they sayd the contrary Furthermore Hosp to 2. fo 12. Beza in CoÌ„spicil Zuing to 2. fol. 412. 458. 460. because both the Fathers and Protestants also as I shewed in the Preface doe teach that Heretikes are wont to contradict them selues And the Sacramentaries both say and shew by many examples that Luther oftentymes hath gainsayd himselfe And of Sacramentaries Schusselburg lib. 1. Theol. Caluin art 20. writeth That it is their property to contradict themselues 7. Lastly touching the weight of the Protestant Confessions which we produce let him not think that it is any way impaired in that they haue at other tymes sayd the contrary as if in this matter they were not to be belieued because they haue byn taken in two tales For the Confessions of those that are accused be of greatest force against themselues because as I sayd no man willingly lyeth against himselfe neither can these be discredited by any words of theirs spoken in their owne behalfe For what will it auayle a criminall person if he deny an hundred tymes the cryme which he once openly coÌ„fessed And protestants haue not once but oftentyms most plainly most openly most freely confessed those things which I alleage Againe though no credit be to be giuen to a lyer who gainsayth himself in matters for his owne behalfe or against any others neuerthelesse in a matter against himselfe the greatest yea euen the diuels open free Confession ought more to be credited then any other mans testimony whatsoeuer Wherfore we alleage Protestants sayings not as testimonies but as Confessions neither produce them as witnesses but as Criminels confessing the truth against themselues And as Saint Ambrose sayd Serm. 5. de â—â—uctis I admit not the diuels testimony but his Confession so I accept not the Protestants testimonies but their confessions Let their testimony be of no credit either for themselues or for others or against others vndoubtedly it is of great force against themselues As the Latin Oratour sayd Thy testimony which in another mans matter would be light is in thine owne matter because it is against thg selfe most weighty Besides Protestants cric that it is found to produce the Criminels as witnesses in their owne cause and that any witnesse in his owne cause is to be reiected Vorstius Antibel pag. 44â— 456. Iuâ—â— Def. part 2. c. 3. D. 5. VVhitak cont 4. q. 6. c. 2. q. 4. c. 2. Whereupon in the question of Supremacy they refuse the testimonies of all Popes though neuer so ancient neuer so learned neuer so holy How much better may we reiect the testimonies of Protestants when they speak in behalfe of their religion and yet admit their Confessions when they speake against it These therfore lawes of answearing so iust so equall and approued of the ProtestaÌ„ts themselues if he will not keep who goeth about to answeare my foresayd arguments it will easily appeare that in very deed he could not answeare them And if none endeauour to answeare them it will yet more appeare that they can no way answeate them that this kind of dealing with Protestants out of their owne Confessions is the fittest of all to stop their mouthes FINIS The Translatour to the Reader THE Author adioyned hereto a Catalogue of the Protestant Books with their seuerall impressions out of which he gathered the testimonies by him alleaged but because I thought it not needfull for those that read this English copy I haue omitted it The Reader if he please may see it in the Authors Latin Copy THE INDEX OR TABLE OF THE CHAPTERS CONTAYNED IN THESE BOOKES The first booke of the essence or substance of the Protestant Church and Religion CHAPTER 1. That sometymes Protestants admit very few into the Châ—rch and â—equire very many thinges to the making of a member thereof Chap. 2. That at sometymes Proâ—estants account Pâ—pists to be of the Church Chap. 3. Thâ—t sometymes Protestants acknowledge all that deny either fundamentall or other articles of fayth Heretikes Schismatikes and their professed enemies to be members of their Church Chap. 4. That sometymes they do graunt Idolaters Infidels Atheists and Antichrist himselfe to be members of their Church Chap. 5. That Protestants sometymes account all their brethren who vnder the name of Christians oppose themselues against the Pope Chap. 6. That it is necessarily required to a Protestant that he belieue Iustification by only speciall fayth Chap. 7. That it is also necessary to a Protestant to belieue all the fundamentall points of Protestancy Chap. 8. Which are the fundamentall points of Protestancy and what a Protsteant is THE SECOND BOOKE Of the Author or beginner of the Protestant Church and Religion Chap. 1. THat Protestants confesse that their Church and Religion was substantially perished when Luther began Chap. 2. The shiftes wherewith Protestants would delude their confessions of the substantiall destruction of their Church and Religion refuted Chap. 3. That Protestants confesse that all and euery one followed a differenâ— Church and Religion from theâ—rs before Luther began to preach Chap. 4. That Protestants graunt that their church and Religion was quite inuisible b fore Luther appeared Chap. 5. Those which say there were any visible Protestants before Luther refelled Chap. 6 That the Church cannot be so inuisible as Protestants confesse theirs to haue byn before Lut e s tyme. Chap. 7. That Protestants acknowledge that there were no Protestant Pastors before Luther Chap. 8. That the Church cannot be without Pastors Chap 9. That the Protestant Church was no where before Luther arose Chap. 10. The Sophistries wherewith some Protestants would seeme to proue that in tymes past the Protestants Church was in Popery refuted Chap. 11. That all the first knowne Protestants had byn Papists before tymes Chap. 12. That no auncienter Protestant then Luther stept forth and adioyned himselfe to Luthers company when he preached securely Chap. 13. That the Protestant Church Religion is new Chap. 14. That Protestants doe in plaine termes confesse that Luther was the Author and beginner of their Church and Religion Chap. 15. That Protestants cannot proue by any sufficient witnes or any probable argument that their Church was before Luther Chap. 16. What he must obserue who will vndertake to answeare this Worke. FINIS
by externall profession they are all whose marke of recogniscance hath in it those things which we haue mentioned yea although they be impious idolaters wicked heretikes persons excommunicable Againe Those whose knees were bowed vnto Baal euen they were also of the visible Church of God Boysseul in Confut. p. 822 answering to the place where Spondeus obiected that if the Church of Rome be an Idolatresse as Boysseul had auouched it is not the Church of Christ makes this reply And why not as well as Israel And D. Whitaker Cont. 2. quest 3. cap. 3. pag. 475. saith Although this errour Idolatry in adoring the calfe were most grieuous yet it destroyed not the whole nature of the Church 2. And Infidells That they sometymes comprize also Infidels in the Church is manifest first because they affirme that such may be saued For M. Fox in his Martyrologe pag. 495. reporteth that a certaine Protestant Martyr whole learning piety zeale he greatly commendeth taught that a Turke Saracen or any Mahamet an whatsoeuer may be saued if he trust in one God and keep his law M. Bale in his 6. Century pag. 464. bids vs beware that we condemne not rashly any Turke And Zuinglius tom 1. lib. de prouid fol. 370. sayth It is not vniuersally true that who so hath no fayth is damned Againe As for the damnation of vnbelieuers it is meant only of those who heard and did not belieue And tom 2. declarat de peccat orig fol. 118 This saying who so doth not belieue shall be condemned must in no wise be absolutely vnderstood but it is to be vnderstood of those See Homiâ—â— in Specim Contr. art 27. who hauing heard the ghospell would not belieue And ibidem in exposit fidei fol. 559. he sayth that in heauen Christians shall meet many heathens whose names he there sets downe and amongst the rest that cruel Theseus and Magician Numa the founder of heathenish superstitions amongst the Romans Which opinion of his those of Zurich in Apolog. Gualter in prefat tom 1. Zuinglij Simler in vita Bullengeri and others seeke to patronize and make good Now it were folly and madnes to auouch that these men were of the number of the faythfull They belieue then that infidels may be saued But S. Augustin was of a farre different beliefe lib. 4. cont Iul. cap. 3. where he writes thus VVhat one of those who would be accounted Christians will say an Infidell is iust be it euen Fabritius 3. Secondly their doctrine touching the predestinate carrieth with it a necessary acknowledgement of their Communion with Infidels For they teach that who so is predestinate is alwayes a member of the Church Hus his first article condemned by the Councel of Constance was this The predestinate remayneth euer a member of the Church And Luther tom 2. in Assert art 30 I say the opinions of Iohn Hus are all Euangelicall and Christian Againe I admit all the condemned articles of Iohn Hus. And tom 1. in disput Lypsic fol. 254. he maintaineth openly this article of Hus The Church is the whole multitude of the predestinate Vorstius in Anti-bellarmine page 125 VVe affirme that the Councell of Constance which condemned the doctrine of Hus that who so is predestinate is alwayes a meÌ„ber of the Church was surely in this respect Antichristian Danaeus in Resp ad Bellarm. Contr. 4. lib. 3. cap. 2. sayth The first opinion which was the opinion of Hus is true and is ours Againe our opinion is that the Church is the whole company of men whome God hath predestinated to saluation And cap. 7 It must be answered that Paul was alwayes but not alwayes apparently in regard of men of Gods true Church Againe Such Turkes and Iewes as God hath predestinated to saluation are of the Church euen now at this tyme in regard they are predestinate and in respect of God but they are not yet of Gods Church apparently and in respect of vs for as much as they lack yet those marks whereby God doth heere shew vs men who are of the church And Cont. 4. lib. 3. cap. 12 The true definition of the true church is this The company and multitude of those whome God hath chosen to saluation And Iunius lib. 3. de Eccles cap. 7 Paul was alwayes of the church according to predestination from which sayth he the church taketh her being or formal definition but not according to the outward forme of the church What can be more apparent then that these men teach that the predestinate are members of the church according to the true being therof and in the sight of God euen during the tyme of their infidelity 4. Thirdly this followeth necessarily vpon that which they teach concerning infants especially such as are descended from faythfull parents departing this life vnbaptized For they affirme that the children of the faythfull are actually in the Church as the French Confession article 35 Togeather with the parents God accounteth also their ofspring in the church And the Zuitzers cap. 20 VVhy should not they the children of the faythfull be ingrafted by sacred baptisme who are Gods proper possession and within his church Caluin in Instruct cont Anabap. art 1 Vnspotted infants are in the Communion of the church before they come forth of their Mothers wombe And Pareus lib. 3. de Iustificat cap. 4. pag. 884 Caluin on good reason determineth that the children of the church are borne cittizens of the church Their doctrine also hath the same issue who teach that infants at leastwise the children of the faythfull are saued without baptisme as the Protestants in the colloq Ratisbon And Zuinglius tom 2. Declarat de peccat orig fol. 119 Concerning Christians children we are assured that they are not damned for originall sinn of others we haue not the like assurance howbeit to confesse ingenuously the opinion we taught heretofore to wit that we ought not to iudge rashly of heathens children seemes to vs the more probable Voritius in Anti-bellarmine pag. 542 Zuinglius and some other ghospellers auouch that all children whatsoeuer are by the grace of Christ saued others for the most part hold that at leastwise all the elect whether extract from faythfull or other parents do euen vnbaptized attaine to saluation Whereof he sayth The opinion of these later is surely the safest and yet the first opinion is probable inough and ought not to be rashly condemned Now as D. Whitaker sayth Cont. 2. quest 1. cap. 5. 6 All that are saued are really and actually in the church And D. Morton part 1. Apol. lib. 1. cap. 4 To be of the church in possibility sufficeth not to saluation Lubbertus lib. 2. de Eccles cap. 2 Neither can any one be saued except he be actually and really in the church Whence Martyr in 1. Cor. 7. fol. 177. sayth Infants must of necessity appertaine vnto the church seing there is no saluation without it They teach moreouer that Infants haue