one litle part or other but Apostasie hath auerted the whole bodie from Christ By which it appeareth that euen at these first beginnings of Luther not only one member or parcel but euen the whole bodie of Christianitie was auerted from Protestancie the Church of Protestants as then not being being knowne to haue the least Being in the smalest parcel or member of the same bodie The like obscuritie or nullitie of the Protestant Church at Wicclifs first reuolt from the Catholick Faith is confessed by (22) Act. mon p. 85. M. Fox in these wordes Out of al doubt al the world was in a desperate and vile estate and lamentable ignorance and darkenes of Gods truth had ouershaddowed the whole earth when Iohn Wiccliffe stepped forth as the morning starre in the midst of a cloud And againe (23.‖ Act. mon p 391. In times of horrible darkenes when there seemed in a manner to be no one so litle sparke of pure Protestant doctrine left or remaining Wiccliffe by Gods prouidence rose vp through whom the Lord would first awaken and raise vp againe the world c. ‖24‖ Estate of the Church p. 418. Crispinus also auoucheth that Ihon Wiccliffe beganne as from a deepe night to draw out the truth of the doctrine of the Sonne of God And D. ‖25‖ Vita Iuelli p 263 Humfrey affirmeth that Ihon Wiccliffe in these last times was almost the first Trumpeter of this Ghospel In so much that ‖26.‖ Cent. 9. 10. 11. p. 439. Osiander confesseth that he as then had not so much as anie Companions of that time brotherly to admonish him So assured we may rest that at Wiccliffs time the Protestant Church was ouershaddowed with horrible darkenes not so much as one litle spark of pure Protestancie appearing in the world But yet neither was Wiccliffe himself Protestant for besides his sundrie Catholick opinions before proued it is testifyed of Wiccliffe to the contrarie by Melancthon ‖k‖ Ep. 〈◊〉 Frider. micō inter ep Suinglii p. 612. saying I haue looked into Wiccliffe who maketh a great ado about this Controuersie of the Eucharist but I haue found manie other errours in him by which we may iudge of his Spirit surely he neither vnderstood nor held the Iustice of Faith which onlie point is so necessarie to the Saluation of Protestants that Luther sayth therof ‖l‖ Praefat. Ep. ad Gal. If article of Iustification by onlie Faith be once lost then is al true Christian doctrine lost And as manie as hold not that doctrine are Iewes Turkes Papists or Hereticks Againe by this only doctrine the Church is built and in this it consisteth ‖m‖ In c. 1. ad Gal. If we neglect the article of Iustification we loose al togeather For ‖n‖ In c. 2. ad Gal. it is the principal article of al Christian doctrine al other articles are comprehended in it It is the foundation sayth M. ‖o‖ Act. mon p. 840 Fox of al Christianitie and the ‖p‖ Ibid. p. 770. only origin of our Saluation It is the ‖q‖ Tovver Desp soule of the Church sayth D. Chark Now this soule foundation principal Article of Protestancie Wiccliffe did not beleeue Yea such were the demerits of Wiccliffe that D. ‖r‖ Antiqu. l 2. p. 268. Caius obiecteth him to the Oxonians as a disgrace to their Vniuersitie And Melancthon censureth him to haue been ‖s‖ Loc. com Tit de Pot. Eccl. A mad man and sundrie his grosse errours and Paradoxes condemned both by Catholicks and Protestants wil discouer hereafter so litle cause haue the Protestants to appeale to Wiccliffe for the continuance of their Church in his time Now as concerning Waldo 27‖ Estate of the Church p. 338. Crispinus confesseth Waldo his beginning to haue been in time of thick darkenes and as a first little begining of the instauration of Christian Religion But whereas Father Campian Rat. 3. affirmeth that the Protestants cannot for manie Ages togeather giue exāple so much as of anie one Cittie village or house professing their doctrine ‖28‖ Resp. ad rat Cāpiani rat 3 p. 48. D. Whittaker coming to answer thy very point telleth in general that in the worst times manie Faithful were found and that all Histories do witnesse this But being prouoked to giue particular instance out of anie one Historie either of time or person he becometh mute affirming in the same place directly to the contrarie that In the times of the Apostles al Churches al Citties al Townes al Families embraced the same Religion which we Protestants professe Afterwards by litle and litle the purritie of doctrine began to be corrupted and much superstition more and more to be spred abroad to which yet the most holie Fathers resisted what they could vntil that mysterie of iniquitie which tooke roote euen in the Apostles Age went through al the partes of the Church and so at last possessed the whole Church So true it is that for manie Ages togeather insteed of anie Instance of the Protestant Churches being Popish pretended superstition possessed euen the whole Church But some may say the Protest Churches inuisibilitie for these last 1000. yeares is a point vndoubted and for such by themselues formerly and fully confessed But it is the Primatiue Church of the first 600. yeares wherein they glory their Church was most splendent knowne and conspicuous Now of al the Ages of the Primitiue Church none is more famous or better knowne or wherein Christian Religion more clearly shined ouer the whole face of the earth then the Age of Constantin whereof say the ‖29‖ Cent. 4 Ep. dedic Reginae Elizabeth Centurists The state of the Church at Constantins time illustrated the whole world with her splendour And D. Morton styleth Constantin himself The ‖a‖ Prot. Appeal l. 2. p. 328 great and first Christian Emperour so greatly honoured in the first and most famous Synode of Nice And yet in so great a Sun-shine of Christs true Church it was impossible as then to see a Protestant Chappel for M. ‖30‖ In Apocalyp in his synopsis before the Booke A 1. § 11 Brightman teacheth that the Protestant Church from the times of Constantin for 1260. yeares was hid c. And ‖31‖ Ib A. 2 §. 14. And see p. 383. againe for 1000. yeares from Constantin the was conuersant with Christ in most hidden dens Yea as 32) Ibid. p. 326. then there were no Protestant publick assemblies wherein the Diuine Institutions did wholy flourish So Constantin a sonne of the Church saith he did more hurt then an Enemie As 33) Ibid. p. 577. see p. 341. also the want of publick Religion hath been manie Ages to wit from Constantin the Great to this day al which time Antichrist raigned whilst the Woman the Protestant Church liued in the desert To the same effect sayth M. Napper 34) Vpon the Reuelat. p. 161. From the yeare of Christ 316. God hath withdrawne his
same to him c. appoynting in Prouinces his Vicars ouer other Churches to end smaller matters and to reserue the greater causes to himself Caluin (25) Instit l. 4. c. 7. sec 12. auoucheth that There is no word in the writings of Gregorie wherin more proudly he boasteth of the greatnes of his Primacie then this to wit I know not what Bishop is not subiect to the Apostolick Sea when he is found faultie c. He assumeth to himself power to punish those who offend D. Raynolds findeth no better shift for the foresayd Saying of S. Gregorie then impudently to say that (26) Conference p. 547. Either Gregorie wrot not so or he wrot an vntruth to cheer vp his Subiects (27) Cent. 6. p. 289. See Philippus Nicolai de Regno Christi li. 2. p. 67. 351. Osiander acknowledgeth that Augustin was sent from Gregorie the Great Bishop of Rome into England that he might subdue the same to the Iurisdiction of the Roman Bishop (28) Cent. 6. p. 290. and to the lust of the Roman Antichrist for which sayth Osiander Austin was after his death vndoubtedly damned to Hel. Yea D. Morton (29) Prot. Appeal l. 1. sec 28. p. 31. a man most sparing to tel the truth yet yeeldeth thus far saying Whether or how far Two hundred yeares after S. Gregorie did reach his Arme of Iurisdiction beyond the limits of his Diocesse is a question by reason of his diuers obscure speeches and some particular practises diuersly censured of our Authours But besides the cleerest premisses this Question of D. Morton is made none by D. Raynodls teaching that (30) Confer p. 550 The Primacie which Gregorie Leo and others giue to the Sea of Rome doth so exceed the truth that c. And (31) Ibid. p. 545. that Gregorie is somwhat large that way Yea that he and al the Popes for three hundred yeares before him (32) Ib. p. 549 auouch more of their Sea then is true and right in the opinion of Protestants With whom accordeth D. Fulk saying Gregorie (33) In 2. Thess 2. was a great worker and furtherer of the Sea of Antichrist and of the mysterie of iniquitie And (34) In Iohn 21. we go not about to cleer Gregorie from al vsurpation of Iurisdiction more then to his Sea appertayned So certayne and out of al question it is that S. Gregorie the Great was a true Roman Catholick in his Doctrine and practise of the Popes Primacie By the premisses then it is euident that the obiection so much vrged by (35) Contrae Camp rat 6. p 97. FulK in his Answer to a Counterf Cath. Iewel in his Reply art 4. p. 225. 226. 227. Mortons Appeal l 1. c. 2. sec 29. p. 32. D. Whitaker D. Fulk D. Iewel D. Morton and sundrie other Protestants from S. Gregorie his reiecting and disliking of the Title of Vniuersal Bishop is altogeather impertinent seing S. Gregorie reiected the same in that sense which Iohn Bishop of Constantinople applyed to himself to wit that he was the sole Bishop and none Bishop but he A thing so euident that the Protestant (36) De Ecclesia l. 2. c. 10. p. 570. Andreas Friccius whom (37) In his com Places part 4. p. 77. Peter Martyr tearmeth an excellent learned man in like sort expresseth the same saying Some there be c. that obiect the Authoritie of Gregorie who sayth that such a Title pertayneth to the Precursour of Antichrist but the reason of Gregorie is to be knowne and it may be gathered of his wordes which he repeateth in manie Epistles that the Title of vniuersal Bishop is contrarie to and doth gainsay the Grace which is commonly powred vpon al Bishops He therfore that calleth himself the onlie Bishop taketh the Bishoplike power from the rest wherfore this Title he would haue to be reiected c. But it is neuertheles euident by other places that Gregorie thought that the charge and Principalitie of the whole Church was committed to Peter c. And yet for this cause Gregorie thought not that Peter was the forerunner of Antichrist So plainly doth this Protestant answer this so often vrged obiection from S. Gregorie and so euident also it is that S. Gregorie himself claymed and defended the Primacie of the Roman Bishop and Church ouer al other Bishops and Churches whatsoeuer But to arise from S. Gregorie to other Doctours and Fathers more ancient his next predecessour Pope Pelagius is for the self same cause much reproued by Osiāder (38) Cent. 6. p. 242 in these words Pelagius greatly inueigheth against Iohn of Constantinople because he assumed to himselfe the Title of Vniuersal Patriarch and shewed by that prophane Title of Vniuersal to abolish the name of other Patriarchs c. But in the meane time he contendeth the Roman Church to be the Head of al other Churches and he bableth manie things of the Priuiledges giuen by Christ to S. Peter The Centurie-writers speaking of the Fathers errours which liued in the fift Age playnly and at large confesse (39] Cent. 5. col 774. that In this fift Age the Roman Bishops applyed themselues to get and establish dominion ouer other Churches So they acknowledge that Pope Celestin of whom (40) In his Defence p. 588. D. Whitguift sayth He was a godly Bishop gaue priuiledge of vsing the Title of Pope and the Miter to Ciril of Alexandria whom he had substituted in his place to be President in the Councel of Ephesus He is also charged by M. Carthwright (41) In his 2. Reply part 1. p. 512. to haue claymed superioritie ouer al Churches taking vpon him as it were the name of Vniuersal Bishop (42) Cent. 5. col 1246. Osiander affirmeth that He contended in behalf of the Roman Churches Primacie more impudently then did his Predecessours (43) Cent. 5. col 1285. Nestorius the Heretick then Bishop of Constantinople he allotted ten dayes space to repent which if he did not he should not only be excommunicated but his name should be blotted out of the Catalogue of Priests And for the accomplishment of the premises he made Cyril of Alexandria his Legat. The Centurists (44) Cent. 5. col 778. charge the Popes of those times that They vsurped to themselues power of commanding other Bishops that whom they would and should propose in forraine Churches they might ordayne Bishop or whom they would not haue might depose So Celestin in his Epistle to Cyril of Alexandria and Iohn of Antioch and Rufus of Thessalonica commandeth them that they designe Proclus Bishop at Constantinople D. Raynolds affirmeth that the (45) Conference p. 457. Popes of the Second Three hundred yeares after Christ claymed some Soueraintie ouer Bishops And that (46) Ib. p. 383. Sozimus Boniface Celestin did vsurp ouer the churches of Africk while S. Austine was aliue c. (47) Ib. p. 544. They would haue Bishops and Elders appeale to Rome
insufficiencie of this desperate answer I wil make proofe of two seueral truthes First that the sayd answer hath euer been and is stil the ordinarie answer of al Hereticks thereby intending to escape not only the foulest stayne of Nouellisme or Innouation but withal to preuent al strongest arguments drawne from general Councels though neuer so lawful from ancient Doctours though neuer so learned and from Ecclesiastical Histories though neuer so true The second truth is that their so appealing to the Sacred Scriptures is the thrusting their owne throates againsts the sharpest poynts of their Enemies swords For by them I wil euidently proue the Roman Church and Religion to be the only true Church and Religion of Christ and his Apostles As also the Congregation of Protestants and their profession to be most aduerse and disagreing with the Scriptures themselues and so in itself to be nouel heretical and damnable And to omit the ordinarie custome of elder Hereticks in appealing from al other proofes to only Scripture obserued and reproued in them by the ancientest and learnedst (4) lib. De Prescript c. 15. Hieron ep ad Paulin tom 3 cont Lucifer Augu. cont Faust Manic l. 32 c. 19 l. 1. de Trinit c. 3. ep 222. Hilar. l ad Const Vincent Lyrin l. aduers haeres c. 35. Ambr. in c. vlt. ad Tit. Orig. hom 7. in Ezech. Doctours and Fathers of the Primitiue Church namely Tertulian Hierome Augustin Hilarie Vincentius Lyrinensis and others And only to obserue how the refinedst Sectaries of these our dayes with the same pretence of Scripture do dayly reuolt and rebel from their other Brethren And first concerning the Puritans agaynst the Protestants D. white guift alleaging and vrging in behalf of Metropolitanes the authoritie of the Nicene Councel (5) In his 2. Reply part 1. p. 484. M. Cartwright replyeth Touching the perfect vnitie of Substance of our Sauiour Christ with God the Father it giuing Sentence vpon the infallible Word of God is worthily to be reuerenced But if the Doctours wil haue their soundnes in that poynt to authorize the rest c. it is that which we can by no meanes assent vnto And that it may appeare how iustly we cal this Canon of the Councel touching Metropolitanes vnto the touchstone of the word of God Let it be considered c. yea the same 6) In Whiteg Def. p. 111. M. Cartwright alloweth the iudgment of his learnedst father Caluin but with this restraynt So far sayth he as we can esteeme that that which M. Caluin sayth doth agree with the Canonical Scriptures This practise is so ordinarie with the Puritans that D. Bancroft in his Suruey of pretended Discipline spendeth wholy his 27. Chapter in obseruing and reprouing the same In like sort the (7) In their Apologie p. 103. 4. 98. 99. 100. And see M. Aynsworth in his Counterpoyson p. 15. 154. Brownists of Amsterdam answering to D. Bilsons allegations from the Fathers resolutely affirme and say Let M. Bilson with these Doctours know that vnles they can approue by the word of God their Prelacie c. Al the colour they bring out of former times and writers is of no moment in this case And as for the Anabaptistes (8) Eccl. Pol. pref p. 38. M. Hooker reporteth of them that the Book of God they for the most part so admired that other disputation against their opinions then only by allegation of Scripture they would not heare for which verie poynt and errour they are reproued by (9) Tract Theol p. 171 in Psycophannichiae p. 451. And in his Instructiō aduersus Anabap p. 478. M. Caluin in these words Because sillie Christians who haue some zeale towards God can be seduced by no shew or appearance more faire then when the word of God is pretended and alleaged the Anabaptists against whom we now write haue it alwayes in their mouths and they alwayes solemnly recite it c. And agayne The Deuil himself armed himself with the word of God and girded himself with that sword to inuade and assault Christ And we find true by experience that he doth daily vse these guiles or artes by organs or instruments to depraue the truth and so to lead miserable Soules to destruction So ordinarie it is with the Anabaptists and the Diuel himself in defence of their errours euer to appeale to the only written word The same answer is likewise giuen by the Protestant Arians of these times insomuch as (10) Lib de Christi Naturae p. 222. Socinus in defence of his errour agaynst the Diuinitie of Christ answereth his Protestant Aduersarie Volanus in these wordes We propound to vs in this question none for Maister or Interpreter but only the Holie-Ghost c. we do not thinke that we are to stand to the iudgement of anie men though neuer so learned of anie Councels though in shew neuer so holie and lawfully assembled of anie visible Church though neuer so perfect and vniuersal Simlerus (11) De aeterno De◠filio l. 1. c. 2. writeth of the Arians They prouoke vs to Scriptures and because they know al Antiquitie to be against them they reiect al without exception And (12) In ep Theol. ep 15. p. 119. 120. Beza sayth to the Arian Statorius who was sometime Bezas Scholler and deare to him Oughtest thou not to remember from whom to whom thou hast reuolted But thou saist I do not depend of men but of the word of God Very wel But doth the word of God teach thee c. that he can be a Sauiour c who is not God So that our moderne Puritans Brownists Anabaptists and Arians do al of them in defence of their seueral errours being vrged by other Protestants with the authoritie of the Church Fathers and Councels euer appeale vnto the only written word But who would not thinke but that our ordinarie Protestants thus reprouing in their reuolting Brethren their contempt of the Church Fathers and Councels and their running to only Scripture would not be found faultie herein themselues And yet when their learnedst Bishops and Doctours are vrged vpon seueral occasions by our Catholick writers with the authoritie of Church Fathers and Councels none more readie then themselues to refuse disgrace and reiect the same and that euer with pretence and appeal to only Scripture A truth so euident that their forsayd rebellious Brethren do playnly acknowledge that this their course of appealing to only Scripture was taught and defended by themselues for thus say the (13) Simlerus De filio Dei in Bullingers pref there fol. 4. And in Simlerus his other Priface fol. 1. Antitrinitarians to the Tigurine Protestans You haue taught vs that nothing is to be receaued besides the Scriptures therfore we demand where it is written in the Scriptures c. Except you shew this according to your Rule we reiect and condemne those things therfore we haue learned of you to contemne the Fathers And
Fulk (5) Against Rhem. Test fol. 335. Caluin Inst c. de fide sec 37. 38. p. 233. 234. Melan. loc com c. de Ecclesiae Caluin Melancthon Hence it is that (6) Calu. vbi sup Whitak de Ecclesia p. 281. 285. Caluin D. Whitaker do affirme that The Church can neuer want Pastours and Doctours And which is more D. Fulk is of opinion that Christ wil suffer no particular Church to continue without a seruant to ouersee it 8) Ib p. 536. And that Pastours and Doctours must be in the Church til the end of the world euen 9) Ib. p 569 from Christs time til Luthers Age. M. Spark 10) Answ to Albines p. 11. affirmeth that The Church of Christ hath alwayes had and shal haue to the end successiuely in al Ages in one place or other such as haue shewed the truth fully vnto others (7) Against Hoskins c. p 359. as haue shined as Lights in their dayes set vpon a Candlestick And D. Field (11) Of the Church c 6. p. 51 auoucheth that Lawful and holie Ministrie is an inseparable and perpetual note of a true Church and that no Church can be without it Secondly the holie Sâ—riptures teach that these Pastours which must euer continue must not vndertake the charge by vsurpation without sending but by lawful Calling According to that of S. Paul 12) Heb. 5.4 No man taketh to himself the honour of Priesthood but he that is called of Gâ—d as Aaron was to wit visibly and by peculiar Consecration And againe 13) Ro 10.14 How shal they preach except they be senâ— Christ himself auoucheth that 14) Ioh 10.1 who so enâ—râ—th not by the doore into the sheepfold but climeth another way is a theef And God Almightie saith by the Prophet Hieremie (15) c. 23.21 I haue not sent these Prophets yet they ranne (16) c 14.14 1â— 27. 15 The Prophets prophecy lyes in my name I haue not sent them 17) c. 29.31 Semetas hath prophecyed to you and I sent him not Insomuch (18) 2. Paralip c. 26.16.18.19 as Vzias presuming to vsurp the Priests office was therefore reprehended and stroken with Leprosie wherof other like examples are not wanting in the (19) 2. Reg. 6.6.7 1. Paralip 13.9.10 Scriptures Now agreably to these Scriptures Protestants teach that this personal Succession of Pastours is to be continued in the Church no otherwise then by lawful sending or calling by man's Ministerie Luther (20) Vpon the Epistle to the Galath fol. 10. teacheth that God calleth vs at this day to the Ministerie of his Word not immediatly himself but by man As also (21) Tom. 5. Wittemb in c. 1. Gal. fol. 376. God calleth vs at this day to the Ministerie of the Word by Mediate vocation which is done by meanes that is by man c. that vocation hath continued euen til these times and shal continue til the end of the world Piscator (22) Vol. 1. Thes Theol. p. 405. auoucheth that God after the Apostles times hath called and as yet doth cal and to the end of the world is to cal Pastours Doctours and Priests by the Church D. Bilson (23) Perpetual Gouernment c. c. 9. p. 111. affirmeth that The Moderation of the keyes and Imposition of hands were at first setled in the Apostles and that They can haue no part of Apostolick commission that haue no shew of Apostolick succession And therefore that Pastours do receaue by Succession the power and charge of the Word and Sacraments from and in the first Apostles Whereto assenteth also M. Bernard saying (24) Plaine Euidences c. p. 184. 185. In the Scripture of the new Testament there is none allowed to ordayne a Minister but a Minister c. In the new Testament al the Apostles time the Ministrie was by Succession Ministers as it were begetting Ministers by Ordination by laying on of hands let but one Instance be giuen to the contrarie After their time like Succession hath been kept from time to time Bishop after Bishop and Ministers ordayned by them c. The Scriptures promising the same to the worlds end c. Thus by plaine Historical narration both of God and Man we see a Succession of the Ministerie from one Minister to another M. Cartwright (25) 2. Reply part 2. p. 128. auoucheth that It is forbidden that anie should take honour to himself but he which is called of God as was Aaron What greater apparence of necessitie of Sacrificing could be then when Saul took vpon him to Sacrifice 2. Sam. 13.11 c. Likewise what greater apparence of necessitie then when Vzias stayed the Arke readie to haue fallen 2. Sam. 6.6.7 yet these necessities notwithstanding for so much as they tooke vpon them that whereto they were not called they receaued the reward of their boldnes And agayne (26) 2. Reply part 2. p. 141. A Pastour can no more preach now in a particular congregation without a sending then an Apostle could then in al the world c. affirming yet further that one not sent may not preach although he speake the words of Scripture yea (27) Vpon the Epistle to the Galath Eng. in c. 1. f. 10. It is not enough sayth Luther for a man to haue the Word and puritie of Doctrine but also he must be assured of his Calling and he that entreth without this certainly entreth to no other end but to kil M. Mason (28) Consecration of Engl. Bishops p. 9. not only affirmeth it to be impossible to be a lawful Minister without a lawful calling but withal confirmeth the same from seueral texts of Scripture from the testimonie of Beza saying This is an order appoynted in the Church by the Sonne of God and obserued inuiolably by al true Prophets and Apostles That no man may teach in the Church vnles he be called So that according to holie Scriptures and Protestants themselues the true Church must euer haue Pastours endued with lawful callinâ— and ordinarie Succession Thirdly the same Scriptures do teach that the sayd Pastours must not be silent but must preach the Word and administer the Sacraments The Prophet Esay (29) Esa 62.6 fortelleth of the Churches Watchmen that they shal not hold their peace And S. Paul (30) Rom. 10.14.15 setteth downe the necessitie of Preaching in these words How shal they beleeue him whom they haue not heard And how shal they heare without a Preacher But how shal they preach vnles they be sent (31) Rom. 10.17.18 Faith then is by hearing and hearing is by the word of Christ And certes into al the earth hath the sound of them gone forth and vnto the ends of the whole world the words of them And as concerning the administration of Sacraments it is so to continue vntil the end of the world that expressely it is sayd of the Eucharist (32) 1. Cor.
11.26 As often as you shal eate this Bread and drink the Chalice you shal shew the death of our Lord vntil he come to wit at the day of Iudgement Answerably to these Scriptures Protestants teach concerning Preachers that (33) Fulk in his Answ to Counterf Cath. p. 100. The truth can not be continued in the world but by their Ministrie that therefore (34) Propositions disputed in Gen. p. 845. The Ministerie is an essential Mark of the true Church M. Deering (35) Vpon the Epist to the Heb. c. 3. lect 15. 16. teacheth that Saluation springeth in preaching of the Ghospel and is shut vp againe with ceasing of it And that Take away preaching you take away Faith for which he citeth manie Scriptures D. Fulk (36) Answ to a Counter Cath. p. 11. 92. affirmeth that the Churches Pastours shal alwayes resist al false opinions with open reprehension And M. Deering (37) VpoÌ„ the Hebr. in c. 2 lect 10. is of opinion that The Religion being of God no feare of man shal keep them back because that were to kâ—ep the honour of God for corners and solitarie places For as the (38) Rom. 10.10 Apostle prescribeth with the hart we beleeue vnto Iustice but with the mouth Confession is made to Saluation (39) SermoÌ„s vpon the Canticles Englished p 79. 80. Beza confesseth that there must be Pastours and Doctours to the end of the world for the administration of the Word and Sacraments And (40) See the Survay of the Holy preteÌ„ded c p. 440. 441. The Ministrie of the Word and Sacraments are in absolute degree of Necessitie to Saluation D. Whitaker (41) Cont. Duraeum l 3 p. 260. assureth vs that they are Essential Notes of the Church (42) Ibid. p. 249. which being present they do constitute a Church and being absent do subuert it And D. Willet (43) Synopsis p. 71. auoucheth that These Markes can not be absent from the Church and it is no longer a true Church then it hath these Markes for 44 Ib. p. 69 as he further saith The only absence of them do make a nullitie of the Church Lobechius (45) Disput Theo p. 213. speaking of these Markes and of the Church affirmeth that They are coupled togeather with so streight and indissâ—luble a knot that in the assemblies of those who are called the one can not be without the other and the one denyed the other of necessitie is to be denyed Hiperius (46) Meth. Th p. â—48 557. teacheth that These Notes are needful to distinguish the true Church from the false that men careful of their Saluation may know where the true Church is and to which Companie chiefly they ought to adioyne themselues By the premisses now it is euident aswel by the sacred Scriptures as by the manifest Confessions of Protestant Writers that the Church of Christ must euer haue in her Ecclesiastical Pastours and Preachers which must be lawfully sent and ordinarily called by the Church and which must preach the true Word and Faith and administer the holie Sacraments The only poynt therefore resting to be examined is whether the Roman or Protestant Church hath euer had in al Ages the forsayd Pastours lawfully called and succeeding one another truly preaching the holie Word and administring the Sacraments And first concerning the Protestant Church Al personal Succession of Pastours hath been so interrupted or rather altogeather wantâ—ng that in steed of anie Successiâ—n of Pastours to be named it is at large confessed before (47) Before l. 3. c. 1. that their Church hath been wholy Inuisible and vnknowne for manie hundred of yeares togeather Yea Caluin [48) In Lascicius de Russor c. Râ—lig p. â—3 And see Caluin Inst l 4. c 3. sec 4. Danaeus Isagog part 4. p. 36. plainly confesseth that Through the Tyrannie of the Pâ—pe the true Succession of ordination was broken off in the Protestant Church And agayne (49) Tract Th. p. 374. The Church of God for some Ages was so torne and pulled a-sunder that she was destitute of true Protestant Pastours (50) Ep. Theol. ep 5. Beza acknowledgeth that among them ordinarie vocation was no where extant And (51) Disputationes Theol. p. 719 Sadel relateth that sundrie Protestants who acknowledge the doctrine which their Church doth embrace to be true and grounded vpon the expresse word of God do yet affirme the Ministers with them to be destitute of lawful calling as not hauing a continued visible Succession from the Apostles times which they do attribute only to the Papists In like sort saith Bullinger (52) Vpon the Apocalyps ser 145 fol. 137. Sâ—e Libauius in his Gretzerus triumph p. 102. and knewstubs in Confut. of the principal pointes of Popery p. 38 Albeit we can not at this day referre our calling to the Pope and Bishops which brag of lawful Succession yet for so much as we can proue that our Doctrine is Christs Doctrine and therefore that our Ministerie is lawful we care not a whit c. So confessedly is the Protestant Church destitute of lawful Calling And to touch breefly the Calling and Succession of our English Ministerie wheras D. Barlow in his Sermon before the King at Hampton Court publickly taught that The Apostles reserued Ordination to themselues and conueyed it to Bishops c. Neither would the Church of Christ succeeding admit anie other but Bishops to that busines as not iustifyable for the Presbiters either by reason example or Scripture c. Not one Example sayth he is to be showed through the whole Storie Ecclesiastical that anie besides a Bishop did it if some one of the inferior rank presumed to do it his act was reuersed for vnlawful It is so certaine that our Catholick Bishops after the death of Queen Marie were so far from Consecrating those other which were for such named by Q. Elizabeâ—h at her entrie to the Crowne and from whom sithence al the Protestant Clergie of England deriueth itself that the (53) p 177. Protestant Writer of The Assertion for true Christian Church-Policie auoucheth that It cannot be proued that anie Lord Spiritual was so much as present in Parlament or gaue anie assent to the Enacting of Statutes made Anno primo Elizabethae Yea in supply therof there was a Statute made An. 8. Eliz. c. 1 the Title therof being An Act declaring the manner of making and Consecrating Archbishops of this Realme to be good And towards the end of that Statute it is enacted that Al Acts done by anie Person about anie Consecration c. by vertue of the Queens Maiesties Letters Patents shal be good c. And that al Persons that haue been or shal be Consecrated Archbishops c. shal be Archbishops c. But the then Parlament or her late Highnes Letters Patents could not enable the first Protestant Bishops to be true Bishops because that function is not Ciuil but Spiritual and ex
iure diuino Yea M. Mason himself acknowledgeth and that from M. Fox that amongst (54) Consecration of the Bishops in England p. 264 And see Fox Act. Mon. Vol. 2. p. 1295. The Articles sent by Queen Marie to Bishop Bonner one was this Item Touching such persons as were heretofore promoted to anie Orders after the new sort and fashion of Orders Considering they were not ordered in verie deed the Bishop of the Diocesse finding otherwise sufficiencie and abilitie in these men may supply that thing which wanted in them before and then according to his discretion admit them to Minister Here though M. Mason would gladly inforce a different Glosse yet the words are most plaine that Queen Marie and the Church in her time censured such as were promoted to anie Orders after the new sort and fashion of Protestant Orders in K Edwards time were not ordered in verie deed So that stil it deserueth further search whence our present English Clergie as also other forraine Ministers haue obtayned true power and authoritie to preach administer Sacraments And as for Forainers as the Ministers in Germanie Denmark Holland the rest they are so cleerely and confessedly destitute of al true Ordination that M. Mason acknowledgeth that (55) Consec of Engl. Bish. Ep. Dedic wheras other Reformed Churches were constrained by necessitie to admit extraordinarie Fathers that is to receaue ordination from Presbiters or Ministers rather then to suffer the fabrick of the Lord Iesus to be dissolued The Church of England had alwayes Bishops to conferre Sacred Orders according to the ordinarie and most warrantable Custome of the Church of Christ So that no Protestant Ministers in the world haue anie ordinarie Calling or Ordination by Bishops but only the Ministers of England who yet beg and deriue al that which they haue from their imagined Antichrist himself as now shal be shewed Some Protestants therfore teach that they haue their Calling Ordination from the Church of Rome so D. Bridges (56) Defence of the GouernmeÌ„t p. 1276. speaking of our Catholick Bishops and their Calling vrgeth thus in our behalf If our Protestant Brethren wil make them but meer Lay-men then are neither they nor we anie Ministers at al but meer Lay-men also for who ordayned vs Ministers but such Ministers as were either themselues of their Ministerie or at least were made Ministers of those Ministers Except they wil say the people can make Ministers c. yea some (57) SileÌ„ced Ministers supplication of Anno 1609. p. 9. 10. 17. Puritans do reproue their Protestant Brethren for deriuing their Ministerie from the Church of Rome But (58) Cont. Dur. l. 9. p. 820. D. Whitaker exemplifyeth the same saying Luther was a Priest and Doctour according to your Rite or ordination c. And it is manifest that so also was Zuinglius Bucer Oecolampadius and innumerable others c. M. Parkins (59) Vol. 1. p. 737. speaking of the Calling of the first Preachers of the Protestant Ghospel argueth thus If they had no Calling neither haue we that are their followers But They had their Callings c. from the Romish Church itself for they were either Priests or Schoole-Doctours as in England Wiccliffe in Germanie Luther in Bohemia Iohn Husse and Hierom of Prage at Basil Oecolampadius in Italie Peter Martyr others And therefore these with manie others were ordayned either in Popish Churches or in Schooles c. And agayne We say the first restorers of the Ghospel in our times had their first Callings of them to wit the Papists M. Mason discoursing at large of this verie poynt of Ordination and in particular of the Ordination of our English Protestant Clergie confesseth first that the Roman Church hath euer had true power of Ordination (60) Consecration of the Bishops of England Ep. Dedic Such was the goodnes of God saith he that euen in the darknes of Poperie as Baptisme so the Ministerial function c. was wonderfully preserued for the Church of Rome by Gods special prouidence in her ordination of Priests retayned such Euangelical words as in their true and natiue sense include a Ghostlie Ministerial power to forgiue sinnes c. Thus the Church of Rome gaue power to her Priests to teach the truth c. which (61) Ibid. p. 262. Power saith he is a Rose which is found in the Romish wildernes but the plants therof were deriued from the garden of God It is a Riuer which runneth in Aegipt but the fountaine and Spring of it is in Paradise It is a Beame which is seen in Babilon but the original of it is from the Sphere of the Heauen Wherefore when your Priests returne to vs our Church paring away their Pollutions suffereth them to exercise their Ministerial function according to the true meaning of Christs word And agayne (62) Ibid. p. 262. we being content with their calling and commission of their function already committed vnto them do not reiterate their ordination and Imposition of hands And as Catholick Priâ—sts Apostated only through vice are here allowed for sufficient Ministers without al new ordination from anie Protestant SuperinteÌ„dent so doth M. Mason most seriously labour throughout his whole Booke to proue the ordination of the Protestant English Clergie to haue been certainly deriued from our Catholick Roman Church To which end acknowledging that (63) Ibid. p. 64. 65. 66. The whole Clergie of England at this day deriueth their Consecration from Cranmer he painfully laboureth to proue that Cranmer was appoynted by Pope Clement to be Archbishop of Canterburie and that he was Consecrated by three Catholick Bishops which Consecration was performed with wonted Ceremonies according to the vsual forme of the Romane Church which saith he continued al the dayes of King Henrie the Eighth euen when the Pope was banished yea he expresly concludeth his book thus (64) p. 267. Thus it appeareth that although we receaued our Orders from such as were Popish Priests yet our Calling is lawful So cleer it is that M. Mason would be glad to wring his Ministers Ordering from our Roman Church And the like is acknowledged taught by (è) Cath. Trad. p. 183. Buca loc com p. 509. Bernard in his Diswasion from Brownisme p. 144. Whyte in his way to the Church p. 404. Fotherby his Answer annexed to his 4. Sermons p. 81. Sutcliffe against D. Kellison p. 5. Sarauia of diuers Degrees of Ministers p. 9. sundrie other Protestants But here I can not but obserue by the way how strange it is that Protestants should thus much delight and please themselues in their Ordination from Cranmer a man so vicious inconstant and treacherous both to God and man Doth not D Godwin relate that (65) In Cranmsr p. 123. Being yet verie young he â—aryed and so lost his fellowship in Iesus Colledge in Cambridge Doth not Fox report that being Archbishop in his returne from Rome he brought with him a Dutch
Apostles withal and the Euangelists themselues euen after their receauing of the Holie-Ghost did write teach and defend seueral errours how can anie Christian build an infaillible sauing Faith vpon the Ghospels or other Apostolical writings How then can they be acerteyned of anie one true sentence of God's Word if the writers and deliuerers therof were not infallibly guided by the Holie-Ghost into al truth and so freed from al errour ignorance misprision or falshood And if some peraduenture except that these so Atheistical and Sacrilegious reproaches imposed vpon the sacred Scriptures and the Blessed Euangelists and Apostles be not the ordinarie opinions or practise of Protestants but peraduenture only of some few either ignorant or not endowed with the spirit the falshood and vanitie of this euasion is most apparent for who of forraine Protestants were euer reputed more learned or more enlightned with the spirit then Luther Caluin Beza Chemnitius Islebius Illiricus with the other Centurie-writers Castalio Zuinglius Musculus Brentius Andreas Friccius Adamus Francisci Bullinger and sundrie such others al of them highly esteemed of by their other Protestant Brethren Or who at home more honoured then Tyndal Iewel Goad Fotherbie Fulk Whitaker c. and yet al of those being indeed the primest men that euer they had do ioyntly conspire in this greatest impietie of censuring controuling correcting or reiecting some one part or other of the forenamed Canonical Scriptures or els of condemning the Euangelists and Apostles of seueral errours infirmities and sliding in matters of faith and Religion Which foule proceeding of so manie and so learned Protestants doth euidently according to D. Fulk's Rule conuince them to be perfect Hereticks For (88) Confut. of Purgatorie p. 214. whosoeuer sayth he denieth the authoritie of the Holy Scriptures thereby bewrayeth himself to be an Heretick Laus Deo B. V. Mariae FINIS A TABLE OF THE BOOKES AND CHAPTERS THE FIRST BOOKE WHERIN IS PROVED BY THE Confession of Protestants that the Catholick Roman Church hath continued Euer most Knowne and Vniuersal euen from Christs verie Time vntil the Date hereof THE antiquitie of the true Church and the force of the Argument drawne from the Authoritie thereof As also of these great necessitie of finding-out this true Church chap. 1. fol. 1. That the present Roman Church and Religion for the last thousand yeares after Christ haue stil continued most Knowne and Vniuersal throughout the Christian world chap. 2. fol. 4. A further confirmation of the vniuersal continuance of our Roman Church Religiō for these last thousand yeares is taken from the Confessed belief and profession of such Persons as liuing within the foresayd time were most Famous and Notorious in one respect or other chap. 3. fol. 8. That the faith of S. Gregorie S. Augustin and whereto England was by them conuerted was our Roman Catholick and not Protestant chap. 4. fol. 10. That the present Roman Church and Religion continued and flourished during the whole time of the Primitiue Church contayning the first six hundred yeares after Christ chap. 5. fol. 20. A further proof of the present Roman Religions Continuance from the Apostles time to these dayes is taken from the Christian belief of the Indians Armenians Grecians and Brittans al of them Conuerted in the dayes of the Apostles chap. 6. fol. 27. THE SECOND BOOKE Wherin is proued through al the chief Articles of Religion and that by the Confessions of Protestants that the same Faith which is now taught by the Roman Church was anciently taught by the Primitiue Church of Christ THat General Councels do truly represent the Church of Christ And of the Credit and Authoritie giuen by Protestants to the sayd Councels chap. 1. fol. 1. That the argument drawne from the Authoritie of the Primitiue Church of Christ and of her Doctours and Pastours is an Argument of force And for such approued by sundrie learned Protestants chap. 2. fol. 3. That the Fathers and Doctours of the Primitiue Church beleeued and taught that S. Peter was ordayned by Christ the Head of the Apostles and of the whole Church and that the Church was founded vpon S. Peter it is Confessed by Protestants themselues chap. 3. fol. 8. It is Confessed by Protestants that the Fathers of the Primitiue Church beleeued taught the Bishop of Rome to succeed S. Peter in the Primacie of the whole Church chap. 4. fol. 11. It is confessed by Protestants that the Primitiue Church of Christ beleeued the Bookes of Tobie Iudith Ester Sapientia Ecclesiasticus and two first of Machabees to be truly Canonical Scripture chap. 5. fol. 25. It is acknowledged by Protestants that the Fathers of the Primitiue Church beleeued taught our now Catholick Doctrine concerning Traditions chap. 6. fol. 30. It is Confessed by Protestants that according to the Fathers of the Primitiue Church the Sacraments do truly conferre Grace and Remission of sinnes And that they are in number seauen chap. 7. fol. 32. It is Confessed by Protestants that the Fathers of the Primitiue Church beleeued and taught the Real Presence of Christs true Bodie and Bloud in the Eucharist As also our further Catholick Doctrines of Transubstantiation Adoration Reseruation and the like chap. 8. fol. 35. Protestants confesse that the Primitiue Church of Christ beleeued taught practised the Sacrifice of the Masse as also that it is a Sacrifice according to the order of Melchisedech and truly Propitiatory for the liuing the dead chap. 9. fol. 41. It is acknowledged by Protestants that the Fathers of the Primitiue Church taught and beleeued the Power of Priests to Remission of Sinnes The necessitie of Auricular Confession The Imposition of Pennance and satisfaction to God thereby As also our Roman Doctrine of Pardons or Indulgences chap. 10. fol. 46. It is granted by Protestants that the Catholick Doctrine of Purgatorie of Prayer and Sacrifice for the dead was beleeued taught and practised by the Fathers of the Primitiue Church chap. 11. fol. 50. It is confessed by Protestants that the. Fathers of the Primitiue Church beleeued and taught our Catholick Doctrine of Christs Descending into Hel. chap. 12. fol. 55. It is confessed by Protestants that the Fathers of the Primitiue Church beleeued and practised our Catholick Doctrine of praying to Angels and Saints chap. 13. fol. 57. It is confessed by Protestants that the Fathers of the Primitiue Church allowed the vse of Christs Image and his Saincts placing them euen in churches and Reuerencing them chap. 14. fol. 60. It is acknowledged by Protestants that the Fathers of the Primitiue Church did specially honour reuerence the holie Relicks of Martyrs and other Saints carrying them in Processions and making Pilgrimages vnto them at which also manie Miracles were wrought chap. 15. fol. 63. It is confessed by Protestants that the holie Doctours of the Primitiue Church not only vsed the signe of the Crosse but likewise worshiped the same attributing great efficacie power and vertue thervnto chap.