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
OF THE AVTHOR AND SVBSTANCE OF THE PROTESTANT CHVRCH AND RELIGION TWO BOOKES Written first in Latin by R. S. Doctour of Diuinity AND Now reuiewed by the Author and translated into English by VV. Bas Euery thing must be reduced to its beginning Tertull. Praescript cap. 20. Permissu Superiorum M.DC.XXI The Scope of this Worke. IF both Luther himselfe and the famousest Protestantâ— of all sorts haue many wayes most plainly and most freely confessed that Luther was the Author and Beginner of the Protestant Church and Religion as in this worke doth manifestly appeare then vndoubtedly he was so And if Luther were the Author and Beginner therof assuredly it is not the Church and Religion of Christ. Read therefore and iudge indifferently and thereby an end may be made of all Controuersies in Religion betwixt the Catholiks and Protestants THE PREFACE OF THE AVTHOR TO the Reader Wherein the manner and profit of this Worke is declared THERE are two kinds of questions gentle Reader which are in controuersy betwixt the Catholikes and Protestantes the one kind is of fact to wit Whether Luther was the Author and beginner of the Protestants Church and ReligioÌ„ whether before him it were visible and had Pastours whether he and the first Protestant Preachers were sent to preach Protestancy and the liâ—e The other kind of question is of Christs doctrine or law For example whether Christ taught good workes do iustify be necessary to saluation meritorious and such others Why a a question of Fact is handled rather theÌ„ of doctrin At this present I treate not of this second kind of question but only of the former and that for three causes First the questions of Doctrine are innumerable but the questions of Fact few And many haue handled them and that most exactly but these few haue touched and for ought that I know none of purpose hath hitherto written of the Authour of Protestancy and in that manner as I intend to write Secondly there are few questions of doctrine of that nature that all other controuersies of faith depend vpon them but the most questions of Fact are such as if they be well decided al other Controuersies of religion are at an end Such kind of question this especially is which now I handle VVhether Luther were Author and beginner of the Protestant church and Religion For if it be made manifest that he was the Author and Beginner of it euery one will straihgt see that it is not Christs Church Religion but Luthers deuise and inuention Thirdly in questions of doctrine or law Protestants want not some pretext of Scripture as neither any Heretikes wanted and therfore diuers tymes they are ready to debate these kind of Questions in which as Tertullian sayth they pretend Scriptures Prescrip c. 15. and with this their boldnes shake some and in the dispute weary the constant catch the weake send away the midalâ— sort with scruple and douâ—ts But in questions of Fact they are destitute not only of al pretence of Scripture vnles it be some most vaine but also of all testimony of men and help of reason and stand only vpon their owne sayinges are conuinced by the testimonies of the whol world and sometyme also by their owne confessions and therefore are brought to debate these kind of questions no more willingly then is a theefe to his tryall Neither do they in these disputs either weary the constant or catch the weake but shew their owne weaknes and wilfullnes vnto all kind of men And this is the cause why Ministers are so loath to dispute of the Church because the Church being a company of men includeth many questions of fact as of antiquity succession continuance visibility mission ordination of Pastours and such like in which points there is little colour or shew on their part 2. Fourthly Protestants exact more difficult poofes in questions of doctrine then they can demand in matters of Fact For in matters of Fact wherof the scripture speaketh nothing they must be content with testimonies of men against whome no iust exception can be made or they must refuse all triall of these kind of questions But in controuersies of doctrine they account those only to be lawfull proofes which are taken out of the scripture Neither doe these satisfie them vnlesse they be plaine (a) Melan. Brent in Hospin fol. 107. Colloq Ratisb sess 11. expresse and as they say word (b) Vorst respons ad Slad for word containe that which is in question or at least be so pregnant and strong that they (c) Luth. de seru arbitr fol. 440. Lib. 6. confess c. 4. stopp all mâ—ns mouths that they can gainsay nothing For it is the common fault of Protestants which S. Augustin saith himselfe was guilty of whiles he was an heretike that they will be as certaine of all things as that seauen and three make ten Nay they yield not alwayes to these kind of proofs For what can be sayd more expressy more plainly more literally then the scripture saith that man is iustified by workes and not only by faith that that which our Sauiour gaue with his hands to his Apostles after his last supper was his very body and bloud and such like yet the Protestants yield not to these kind of testimonies but deuise figures and shiftes to delude them Catholiques proofes in controuersies of doctrine are certainly Theological demonstrations because they are clearly drawne from the proper principles of Diuinity to wit from cleare words of God confirmed by the tradition of the Church and vnanimous exposition of the Fathers which kind of proofe is as great and strong as either Diuinity or law or any Science whatsoeuer which is founded in words either doth affoard or the nature of any law or science which is grounded in words as Diuinity is can beare or affoard And as the Philosopher saith well it were starck madnes to exact any other kind of proofes of any Profession then the nature therof can affoard 1. Eth. 1. But because heretiques expound what words soeuer as they list and litle set by the authority of the Church or Fathers and the vnlearned hardly perceaue what kind of proofe is a Theologicall demonstration such as Diuinity can affoard no greater or which is the true sense of Gods word or how great the authority of the Churh and Fathers ought to be therefore with them Catholiks proofs in points of doctrin albeit in truth they be Theological demonstrations take litle effect Wheras on the other side Catholique proofes in matter of Fact are not only Theologicall but also that I may so speake Mathematicall demonstrations because they consist of one principle which is grounded not only vpon the foundations of Diuinity to wit the word of God together with the expositioÌ„ of the Church and Fathers but also is manifest by the light of reason which kind of principles these are That Gods Church hath alwayes him
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
worship God And M. Iewel in Defe Apol. part 4. c. 4. diuis 2. Elias thought all the godly in Israel had byn slaine and not one left aliue D. Fulke ad Cauillat Stapletoni It sell to Elias that he seemed to be left alone of all the number of the Godly which sincerely worshipped God M. Hooker in his 3. booke of Eccles policy pag. 126 He tooke it as though there had not byn remayning in the world any besides himselfe that caryed a true and an vpright hart towards God with care to serue him according vnto his holy will D. Sutclife lib. 1. de Eccl. cap. 6. pag. 95 The church in Elias his dayes did seeme to him so destroyed that he thought he had byn left alone D. Whitaker Cont. 2 quest 3. cap. 3. pag. 476 Elias thought the whole Church of the saythfull was perished in his tyme. Elias belieued that none remayned besides himselfe Elias thought that he alone was left a true worshipper of God And pag. 475 Elias sayd that he was alone left the true seruant of God I dispute not now how falsly they impose vpon Elias this blasphemous opinion of the church perishing or destruction only I note how vnder the name and authority of that great Prophet they teach that the church may perish which sometymes they are ashamed to auouch in their owne names 9. Moreouer they teach that the Church may consist of one or two which is in effect and in other words to say that it may perish Luther lib. de notis Eccles tom 7. fol. 148 ProtestaÌ„ts Chuâ—câ— may 〈◊〉 of 〈◊〉 child This is called the Christian society it is necessary that there be alwayes such men in the world albeit of them there be only two or three or children alone Aretius in locis part 3. fol. 50 Any number though neuer so small sufficeth to the Church for externâ—ll matters Iuniuâ— cont 4. lib. 3. cap. 16 Of any number Two men ordered towards God are a Church D. Whitaker cont 2. quest 3. cap. 3. pag. 474 It is false which he sayth that two men cannot make a Church And pag. seq he graunteth that Protestants teach that ech man is a seuerall Church And pag. 478 Of two only If in the most forlorne tymes of the Church there be one or another faythfull seruant of God it is inough If one or two Which also Bucanus saith loc 41. de Eccles sect 14. Nay Luther in cap. 7. Gen. tom 7. fol. 107. sayth If I were the only man in the whole world who did hold the word I alone should be the church Of one alone And Riuet in Epitom Cont. tract 1. sect 27. The Church subsisteth in euery one of her members Finally they think ProtestaÌ„ts belieue not the coÌ„tinuaÌ„ce of their Church that their Church and religion shall not alwayes endure For thus Luther writeth in cap. 2. Mathaeâ— tom 4. fol. 438 VVe cannot comfort our selues so as the Papists do with that consolation that the Church shall not perish For whersoeuer we cast our eyes we are diuersly terrified the fury of Satan and the world is extreme wherewith he endeauoureth to extinguish this doctrine But the Popes boast and that with full mouth that the Church shall not perish In cap. 55. Isaiae fol. 226 There is danger least it shortly fall out that the word be againe taken from vs. Tom. 3. in psalm grad fol. 489. alias 508 The Pope obstinatly keepeth those promises with which Christ did comfort his followers that he would be with them to the end of the world That S. Peters boat althought it be in danger shall neuer be drowned But the true ProtestaÌ„t Church to which alone that was sayd doth not so belieue that nor so cheare vp her selfe with the trust of those promises Kemnice in locis part 1. tit de Iustificat pag. 216 I often tremble that Luther oftentymes I know not with what abode repeateth those words This doctrine after my death shall be darkened againe The Confession of Mansfeld It is euident what shall follow at length to wit a horrible destruction of pure doctrine which suddenly we shall leese beyond all expectation The Magdeburgians Praefat. Cent. 5 The reuealed truth is already periâ—hed and that vpon the suddaine what remayneth but vtter abolition of true religion Caluin in his Catechism I am so doubtfull touching posterity that I scarce dare thinke thereof Author Praefat. in Syntag. Confess VVe haue cause to feare that matters will returne to the darkenesse of former tymes And Paraeus in Miscellanca Vrsini pag. 39. sayth that all good and wise men do easily perceiue that there hangeth ouer their heads some dreadfull night and darcknesse M. Iewell in his sermon in cap. 1. Aggaei This Ghospell which ye now loath shall be taken from you D. Whitaker cont 2 quest 5. cap. 4. pag. 503 That which he sayth that neither Lutherans nor Zuinglians nor Caluinists shall last euer is vncertaine And lastly D. Morton part 1. Apol. lib. 1. cap. 31. sayth Protestants say not that their Church cannot faile Thus ye see that Protestants cannot comfort themselues that their Church shall not perish that they do not belieue that they shall not be drowned that a horrible destruction and vtter abolition of their doctrine is to follow that they dare scarce thinke of posterity that it is vncertaine whether they are to last for euer and that they belieue not that their Church cannot faile Consider now diligently good reader First how not few but very many Protestant writers haue confessed that their Church and religion was then perished when Luther began Secondly Note that not obscure writers but the most famous amongst them Thirdly that they haue not seldome confessed it but oftentymes Fourthly that not in obscure or generall termes only but in plaine and most particuler words Lastly that not only in their contentious writings against their aduersaries or in their sermons to the people in which speaches some vse to speake hyperbolicaly but also in their most sober and temperate writings as in those wherin they deliuer their doctrine or relate histories in their commentaries vpon the scripture in their Confessions of fayth and in their speaches vnto God himself Be it so that one or two or some few in heat of contention should haue hyperbolically sayd that their church and religion was perished without meaning so But that so many and so great masters so often and in so many kinds of writings so plainly and so particulerly should say that their Church and religion was perished and yet not meane so cannot be sayd vnlesse we will graunt that so many so great Maisters of Protestants in so great a matter haue deceiued their Readers and haue written one thinge and meant another and that their meaning is not to be gathered out of their owne most frequent and most plaine words vttered in all kinds of writings but out of our fancie and pleasure Scorp c.
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.
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
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
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