THE 1. MOTIVE . That the priuate Spirit is the chiefe supporter of Protestancy .

THE affected , strange , and exorbitant course we Protestants hould ( I yet range my selfe with my former Brethren , according to my accustomed dialect ) in determining of doubts in Religion is able to cause the learnedest of vs , to fluctuate and wauer in our already ietled iudgmentes . We all know , it is our own head Theoreme , that the Scripture alone ( & but such as our selues admit for Canonicall ) is to iudge of all arising Controuersyes in fayth and the priuate spirit to iudge of the sense of the Scripture : Which priuate spirit ( being but a meere intentionall and vnreall name ) our owne D. (a) (a) In Controu . 1. q. ● c. 3. & 11. Whitaker thus speciously entitles : An inward perswasion of the truth , from the Holy Ghost , in the secret closes of the belieuers hart . Thus by recurring to Scripture alone , we reiect all Apostolicall Traditions , all definitions of the Church , and the most ancient practise thereof ; by erecting the priuat spirit , we make our selues sole Lords of the Scripture : A poore refuge ( God knowes ) discouering in a cleare and impartiall eye the feeblenes of our owne cause ; since in so doing , we being but parties , constitute our selues as Iudges , daring in the closure of all , to iudge euen our owne Iudges .

Thus for example , if our Aduersaryes the Catholikes , in iustifying the articles of their fayth , doe vrge any passage of the Machabees , Ecclesiasticus , Toby &c. acknowledged for Canonicall Scripture by S. Augustin (b) (b) De doctrin . Christian . l. 2. c. ● . & the third Councell (c) (c) Can. 47. of Carthage ; this Priuate spirit , in lieu of further answere , peremptorily discanoneth all these Bookes , vnder the tecture , that they were (d) (d) Doctor Whitak . in his answer to M. Reynold●●efutation . p. 22. & 23. Calu. lib. 1. Insti● . c. 7. §. 1. & 2. not first written in Hebrew , and that the Maiesty and voyce of God appeareth not in them : Strangely inferred ; as though the Spirit of God ought seruily to be tyed to any one tongue ; or because in the silly weenings of this spirit the Maiesty & voyce of God speaketh not in the sayd Books , therefore they are indeed wholy depriued thereof .

If our Aduersaryes , proceeding further , do insist , for proofe of any dogmaticall point , in the plaine wordes of confessed Scripture , as for proofe of Apostolicall Traditions ( whereby this phantasy of the Scripture being sole iudge is impugned ) in that passage (e) (e) 2. Thes. 2. of the Apostle : Hold fast the traditions , which you haue receaued ( siue per sermonem , siue per Epistol●m nostram ) either by word , or by our Epistle ; the Priuate spirit ( as it were , with it Mercuryes rod ) heere chaseth away the most obuious and familiar construction , obtruding this Scholia vpon the text : That (f) (f) Kem●● . in 〈◊〉 Conc. ●●dent . the Apostle first deliuered those things by speach , which after he left written in his Epistle : Absured ; since the dis●unctiue particle ( siue ) implyeth an Antithesis or opposition of the things deliuered by speach , and the thinges written .

If they fortify the plaine and literall sense of the forsayd Text with the answerable Constitutions and Canons of most ancient generall Councels , as of that of the second of Nice : Si (g) (g) Act. ● . ●om. 4. quis traditionem Ecclesiae siue scripto fiue consuetudine valentem non curauerit , Anathema sit ; the Spirit spurneth heere at , auerring , that (h) (h) So D. Wh●●ak . l. de Co●●●il . con●●a Bellar●● . q. ● . generall Councells may erre . And that as (i) (i) So Peter Martyr . l. de votis p. 476. longe , as we insist in generall Councels , so long we shall continue in the Papists errours . Thus hoping that the splendour of the whole Church of Christ , being once obscured , it selfe may shyne forth with more lustre ; so the least starre discouereth it light , through absence of a greater light .

If our Aduersaryes produce the testimonyes , but of priuate Fathers in warrant of Traditions , as of (k) (k) Lib. contra Donat. Quae vn●uersa tenet ●cclesia ab Apost●lis praecepta , benè creduntur , quanquàm scriptanon reperiantur Augustine , (l) (l) Lib. 2. epist. ● . Cypri●n , and the like : O what indignity is it , to this all-controuling Spirit , which euen dronke with a selfe complacency , can with one puff of his breath blow away the force of all their authorityes , by saying : Gods (m) (m) Luth. tom. 2. cont. Reg Angl fol. 344. word is aboue all ; the diuine Maiesty maketh for me , in so much as I regard not , if a thousand Augustines , a thousand Cyprians stood against me : vanting further of it selfe : Non sinam ipsos Angelos de mea doctrina iudicare .

Lastly if they put vs in mind , how it hath been euer the proper Scene of heretiks to enamel & varnish the deformed face of their Heresyes , with the misapplyed texts of Gods sacred Word : Haereses (n) (n) Aug i● hom. 9. tract. 18. in Ioan. sumunt originem quando Scripturae bonae intelliguntur non bene . Thus did the (o) (o) Ioan. 14. & 18. & 17. 1. Cor. 18. 1 Tim 2. & Act. 2. Arians , the (p) (p) Ioan. 1. & 2. Eutichians , the (q) (q) Philip. 2. Haebr. 7 Matth. 27. Ioan. 12. Nestorians , all which for number were able to vye text for text in defence of their blasphemyes against Gods Church ; a course anciently so much vsed , as that S. Augustine (r) (r) Contra Maximin . Arian . l. 1. introduceth the Heretikes of his dayes , prouoking their aduersaryes only to the Scripture . The Spirit replyes , that indeed those Heretikes and such others pressed Scripture , but wrongfully ; since they vsed not prayer , nor conference of places , nor had knowledge in the tongues , all which the true Spirit , as conducing meanes , doth enioy .

— Spectatum admissi risum teneatis ?

For besides , ( s ) D. Reynolds in his C●nfer . p. 83. & 84. that these interuenient meanes euen in the censure of D. Whitaker (t) (t) Whitak . Media interpretandi loca obscura , sunt incerta , dubia , & ambigua : ergo fierinon potest , quin & ipsa etiam interpretatio fit incerta : si i●certa , tum potest esse falsa . lib. 2. de Eccies . contr. Bellarm. controu. i. quest. 4. include a doubtfulles of Iudgment , in the interpretation of Scripture , vnder what show of Reason can we perswade others , that our selus do practise in a higher measure , these meanes , then the forsayd acknowledged Heretikes did ? Or why should any man giue a more certaine and indubious assent to our spirits , then to the Spirits of those other , or of our Aduersaryes ?

But to draw to a more inward and particuler fight heerein . Luther and Caluin enioyed this Priuate spirit ( as themselues do vaunt . ) Furthermore this Spirit ( supposing it to be the gift of the holy Ghost ) is infallible . This graunted , what vnlucky constellation then reigned , when of these few wordes , Hoc est corp is meum , the Spirits of Luther , Caluin , & their Schollers haue deliuered more different constructions , then there are wordes in this short sentence ; and such constructions , as one is incompatible with another ; so as if not all , at least some of necessity , must be false . In like sort in these two wordes of the Creed , Descendit ad inferos , what contrary senses of them are giuen by the Protestants , all enioying ( in their owne iudgments ) the infallibility of this Apocalypticall and reuealing spirit ? It is needles to particularize their seuerall and contrary interpretations giuen of the two former sentences : Their own Booke-warrs (u) (u) The different doctrines among Protestants , concerning these two points and others , and all warranted by the interpretation of the Priuate spirit , haue occasioned aboue three hundred bookes to haue beene written by the Protestants one against another , of which Hospinian ( a Protestant ) & the yearly Catalogue of Franckford make mention . waged by Protestants against the Protestants , and vndertaken with sharpned pens in great hostility of style , originally for the maintenance of the different doctrines rysing through their misinterpretation of the former Text , proclaimes the truth of this to the world . Thus , suppose a man to be once possest ( or , if you will , obsest ) with this lying Spirit , how easily can he ventilate strange and irreconciliable doctrines ? Heere then I vrge : Is this spirit of God ? How can it then broach contrary and repugnant doctrines ? Since his Church is one (x) (x) Rom. 12. Cant. 6. Ioan. 10. body , one spouse , one sheepfould . Is it not ? Why then should I longer perseuere in that Religion , which sucketh it venome from so false a spirit ? Non (y) (y) Tertu ▪ l. de Baptis . idem Deus est nobis & illis , nec vnus Christus .

But what ? Do our owne writings really stand thus chargeable in defence of this all iudging Spirit ? or is it but my vniust aspersion cast vpon my Brethrens wronged Pennes ? Read , and then censure .

One of vs comes forth vpon the stage ( for the eye of the World is the stage of mans actions ) thus saying : The (z) (z) D. Bilson in his true diference between Christian subiection , & vnch istian rebellion . people must be discerners and iudges of what is taught . Another , That (a) (a) Luth. tom . 2. Wittem . fol. 375. the sleep is to iudge , whether the Pastours propound to them the voyce of Christ , or of strangers . A third ( to passe ouer the Brethren (b) (b) In their Appology to the vniuersityes . of Amsterdam , the branches and descendents of the Church of Geneua ) acteth his part more liuely , thus pronouncing of the priuiledge heerin , euen of any left-handed , vnlearned , and mechanicall fellow : The (c) (c) Whitak . de sacra Scriptura p. 519. vnlearned in the exposition of the Scripture is to demaund the opinion of the learned , and to read the Commentaryes of Interpreters ; Sed videndum interim est , ne nimis illis tribuant &c. sed cautè semper ( belike for feare of sinning in humblenes of mind ) atque it a , vt c●rum interim libertatem retincant . Where is Humility ? Where is the (d) (d) 2. Cor. 10. Apostles precept of captiuating our iudgements ? But it is exiled , and in it roome are stept in , this Spirits assuming Pryde , and blushles Ignorance : The irreconciliable doctrines it broacheth , bewray it Ignorance , it controule of all authority , it Pride .

The difficulty of the Scriptures I will heere passe ouer with a gentle touch ( for I affect breuity ) though the consideration of their abstrusnes more fully displayeth the vanity of this Priuate spirit , euer venditating the facility of them . For what can be found in any writinges to occasion misconstruction which heere is not found ? The sense ? Where humane writings haue commonly but one sense , the Scripture in many places ( besides the literall ) is inuested with (e) (e) To wit sensu● Alegorious , Tropologi●us , & Anogogious . three . The Style ? It is heere most plaine , yet most profound ; familiar , yet perswading ; vnaffected , yet vnimitable ; for the most part literall , yet sparsedly fraught with Schems , Figures , & Allegoryes . The Subiect ? It is heere supernaturall , transcending all reach of mans Reason : Since heere we learne ( to omit all other misteryes of fayth recorded in Gods sacred Writ ) that Omnipotency was once (f) (f) Luc. 2. she wraped him in swadling cloaths . weake ; Eternity (g) (g) Luke ibid. when eight dayes were accomplished , that they should circumcise the child . yong ; Omnipresency (h) (h) Matt: 28. He is not heere , for he is risen . confined ; Infinitenes (i) (i) Luc. 2. And Iesus increased in wisedom , age , and grace . increasing ; Wisedome (k) (k) Marc : 13. of that day and houre knoweth no man , &c. neither the sonne himselfe . ignorant ; the Word (l) (l) Iohn 19. But Iesus gaue him no answere . silent ; and finally the Lord of heauen and earth , poore (m) (m) Luc. 9. The birds haue nests &c. but the sonne of Man hath not whereon to lay his head . and despicable : so iust reason had S. Ambrose to say : Mare (n) (n) Epist. 44. ad Constantium . est Scriptura diuina , hahens inse sensus profundos and so little reason our Brethren to vse for their Mot : Ad (o) (o) Beza . see D. Bancrofts suruey pag. 219. verbum Deiprouoco .

But to resume my former heads : Since then this reuealing spirit is not afraid to expunge out of the sacred Canon of Scripture such bookes as Apocriphall , wherin it owne Religion is euidently impugned ; since it alloweth only such expositions of confessed Scripture , as best sort to the supporting of it owne errours ; since it betrampleth all authorityes of Councells , and Fathers , who expound Gods word differently from it : Since it hath beene the custome of all Heretikes , to withdraw themselues to the weake retyre of only Scripture , and their owne spirit interpreting the Scripture ( thus making a circular motion , where from point to point there is a true progression , but from the first point no progression at all : ) since this Spirit engendreth contrarieties in doctrine in the enioyers of it , through ech mans misconstruction of Scripture : Since the Scripture it selfe is of that abstruse sublimity , as that Man without Gods directing grace , cannot lay any true leuell thereto : To conclude , since the exorbitancy , pride , and petulancy of this Spirit is such , as it expecteth in the end , that all men should receaue from it ( as from a second Moyses ) the tables of our Euangelicall Law , Non * * Tert. de Orat. agnosei poterit à Spiritu sancto spiritus inquinatus : What then remaineth , but that my selfe carefull of my saluation , should for euer after become iealous of the truth of that Religion , which I find to be seated vpon those groundes ( and only those grounds ) which euery heresy promiscuously challengeth to it selfe ? And that , relying on Gods holy visible Church , vpon which he hath (p) (p) Matt. 18. ● . Tim. 3. entayled his spirit of Truth , I may interpose her infallible authority , as an Isthmos , or firmeland , to stop the entercourse of the two mayne Oceans ; I meane , the Scriptures abysmall profoundity , and this Priuate spirits floating and boundles vncertainty .

But inough of this subiect , of which ( as potentially inuoluing all other Controuersyes within it selfe ) I haue drawne , I confesse , for my fuller satisfaction , certaine notes in some few scattered Papers .

THE II. MOTIVE That the Prophesyes of Scripture confirme the Catholike Religion , and refute Protestancy .

PROPHESYES are diuine , and infallible Predictions of thinges future : future in respect of vs , who measure all actions with the yard of Tyme ; but present in the eyes of God , with whome there is neither tyme past , nor tyme to come ; both being confounded in the depth of his owne Eternity : Infallible , as proceeding only from him , who by his power disposeth all thinges , as shall best please him ; by his Prescience forseeth distinctly all things so disposed , as things present in the cleare glasse of his own essence ; And by his Will , vouchsafeth , that men shall warrant the certainty of his foreknowledge : Prescientia Dei (a) (a) Tert. l. 2 contr. Marcion . tot habet testes , quot fecit Prophetas .

Now of the Prophesyes recorded in the old Testament , I will take into my consideration only two ; The inditers of which ( according to the iudgment of (b) (b) In Psal 3● . conc. 2. S. Augustine ) as foreseeing Controuersyes and doubts in fayth to come , spake more clearely of the Church then of Christ himselfe ; The first shall concerne the propagation of the Church of Christ , and the conuerting of Kinges heathen , and kingdomes to it faith : touching which I will insist in those places of Scripture , whose true sense and interpretation is acknowledged for such , both by the Catholikes , and by our Protestants Priuate spirit : the alleadging of which texts is the more forcible , since the confessed sense of Scripture is the soule ( as it were ) which informeth the body of the Letter .

Of this first point the Prophet I say thus speaketh : The (c) (c) 60. Iles shall waite for thee ( meaning the Church ) their Kinges shall minister vnto thee , and thy gates shal be continually open ; neither day nor night shall they be shut , that men may bring to thee the riches of the Gentils &c. And againe speaking of , and to the Church , he further thus sayth : Thou (d) (d) Ibid. shalt sucke the milke of the Gentils , and the breasts of Kinges : Kings shal be thy noursing Fathers , and Queenes thy Mothers : And further : Enlarge (e) (e) 54. the place of thy tents , spread out the curtaines of thy habitation ; for thou shalt increase on the right hand , and on the left ; thy seed shall possesse the Gentils , and inhabite the desolate Cittyes . To the truth of which conuersions of Heathen Kinges and Countreyes to the fayth of Christ , the Kingly Prophet speaking in the person of God to the Church , thus accordeth : I (f) (f) Psalm . 2. will giue thee the Heathens for thy inheritance , and the ends of the earth for thy pessession .

That these places ( besides diuers others ) are vnderstood of the enlargment of Christs Church , and the conuersions of Kingdomes and Nations vnto it , is warranted by the marginall annotations of our own English (g) (g) Frinted in the yeare 1576. Bibles , & no lesse agreeable to the particuler iudgments of (h) (h) Vpon Ieremy . Oecolampadius ( that learned Protestant , ) D. Whitguift (i) (i) In his defence p. 466. late Archbishop of Canterbury , D. (k) (k) In his answere M. William Reynolds . Whitaker ▪ and all other graue Writers .

The next point , which heere presenteth it selfe to be wayghed , is to consider , whether the foresayd predictions of the dilatation of the fayth of Christ , and conuerting to it Kinges , and kingdomes haue beene accomplished in the Protestants Church , or in the Catholike and Roman Church ; for the clearing of which point , we will begin with the tymes from Luthers first change of Religion , and so ascend by degrees to the age of the Apostles ; in the discouery whereof we are to recurre to Ecclesiasticall Writers : And thus the ground of beliefe touching this point , is heere remoued from Scripture to man ; & yet man is heere belieued ( to wit in relating whether the true or false fayth was then taught and brought in ) by reason of the Scripture . And first that these Conuersions & propagation of the Church any tyme for the space of these last thousand yeares , euen vp to the dayes of Boniface the third and Gregory Bishops of Rome , were not performed in the Protestant Church , is ouer euident from all Ecclesiasticall historyes and records , and from the voluntary confessions of learned Protestants ; so as to find the contrary in any approued Authors , we may wel make the subiect of our desire , but not of our expectation . And first for Historyes , we Protestants cannot produce any one authenticall history or narration ( notwithstanding some late effectles attempts of our own Nation in that nature , being still in labour of that which I feare , will neuer be borne ) intimating so much ; And which is more the Protestant Ecclesiasticall Writers do euen particulerly set downe and relate the conuersion of many Countryes made by catholiks , euen to their own mayn preiudice heerin .

But the better to enleuen our discourse with examples , where I will omit the subiecting of many vast Countryes to the sweet yoake of Christ , made in our owne dayes by the Iesuits , whose very name to vs is vngrateful ; but Quis (l) (l) Tertul. aduerjus gentes . nominis reatus ? Quae vocabulerum accusatio ? Osiander ( a learned Protestant ) in his booke of Ecclesiasticall history , faythfully relateth the Conuersions of many Countreyes . Of which ? Of the (m) (m) Cent. 9.10.11.12.13 14.15 . Danes , the Morauians , the Polonians , the Sclauonians , the Bulgares , the Hunnes , the Normans , the Bohemians , the Swecians , the Noruegians , the Liuonians , the Saxons , the Rugy , & Tusanes . By whome ( sayth he ) were they conuerted ? By the Bishops of Rome liuing in those seuerall ages . To what fayth ? To the now Catholike , or ( as he tearmes it ) papisticall fayth . In like sort our Century writers (n) (n) Cent. 8.9.10.11 . discoursing vpon the same subiect , affirm that the Countryes of Germany , of the Vandals , the Bulgarians , Sclauonians , Danes , Morauians ▪ Hungarians , & Noruegians were first reduced to Christianity by the Church of Rome , professing then by their owne acknowledgments the same religion , which at this present it doth . Thus hath Rome Christian subiected to it more Nations and Kingdome ; by a peaceable and sweet force of Religion , then euer Rome Heathen did by warre . And heere we are to note ( a consideration not to be neglected ) that as these and other Protestants do confesse , that all the Conuersions of the foresayd Countryes were made by Papists ; ( D. (o) (o) Lib. de Eccles. contra Bellarm. §. 336 . Whitaker therefore styling them impure and corrupt conuersions ) so not one of the sayd Protestants , or any other , though writing elaboratly of this subiect , would euer ascribe the conuerting of any of these , or any other one Heathen King or Nation , to the Protestants labours . But leauing these last thousands yeares , let vs ascend higher to the next three hundred yeares , ariuing from the tyme of Boniface the third , vp vnto the dayes of Constantin the first Christian Emperour . During the space of which three hundred years , no Countryes or Kingdomes were conuerted at all to Christian religion , either by Catholikes or by any others ; most Nations ( in respect of Religion ) lying then wholy wast and incultiuated . The truth of which point is euen demonstrable ; seeing in these ages there were no Kinges , who professed Christian religion , the Emperours of the East & West only excepted : Among whome some were bastard Christians , as being branded with (p) (p) Valens , Constantius , Constans . Arianisme ; others (q) (q) Iulian. Apostata's , so enioying but an abortiue fayth , since it wombe became it graue .

Now concerning the tyme it selfe of Constantin , it is so irrefragably true , that neither himselfe , nor any Countrey by his meanes was conuerted to our Protestant religion , (r) (r) Cent. 4 , as that our Magdeburgenses recording the state of the Church in his tyme , doe charge Constantine with all the Catholike pointes of religion at this day professed by the Church of Rome , styling them , The errours of Constantine , & of h● age .

Lastly to rise higher in tymes , to wit , from the tymes of Constantine , to that of Christ our Sauiour ●it is aboundantly testifyed by all Historiographers , that the Church of God was so straitned and shut vp on all sides , and in such violent persecutions ( though otherwise glad to sweat vnder such a burden ) as that it had no meanes to enlarge it selfe , by conuerting to it Kinges and kingdomes ; and if it had at that tyme conuerted any , yet the question would then follow , whether such a Conuersion had beene made to the Protestant , or to the Roman Church . But the luculency of this former point appeareth , both from the writings of the Protestant (s) (s) In the booke flyied , Disputationes &c. Deuines of Wittemberge , & from the testimony of our home-brother D. Barlow (t) (t) In his defence of the articles of the Protestant religion p. 24 thus discoursing heereof : In the primitiue nonage of the Church , this promise of Kings allegiance thereunto , was not so fully accomplished , because in those dayes that Prophesy of our Sauiour was rather verifyed : You shall be brought before Kinges for my names sake by them to be persecuted euen vnto death &c.

But now to reflect vpon this our Argument or Motiue : Is the Protestant Church the true Church of Christ ? Then hath it conuerted many Kinges & Kingdomes vnto the fayth of Christ ▪ Let any particularize ( if he can ) the Countreyes and Tymes , which , and when . Hath not the Protestant Church conuerted any Kingdomes and Nations to the fayth of Christ ? Then it selfe is not the true Church of Christ ; since the Prophesyes of Gods sacred Write are infallible : Non (u) (u) Tert. aduers . Gnost . licuisset aliter euenire , quàm edixit , nec ipse aliter edixisset , quàm euenire voluisset . Which Prophesyes , as being already actually accomplished by the Catholike Church , in subiecting to it diuers true Kinges indeed ; so the full consideration of them hath much preuayled ( for his intended incorporating into the Church ) with one poore King in name .

To reply heere and say , that these Prophesyes are to be full filled not before , but after the preaching of Luthers Ghospell , is controlled by the iudgment of all learned men , and by experience it selfe ; since it is certaine ( I must confesse to the preiudice of our Ghospell ) that neither Luther , nor his schollers , nor his party haue as yet first conuerted any one Kingdome , Nation , Citty , Village , or House from heathnish insidelity to the fayth of Christ : Therefore we must conclude with D. Whitaker (x) (x) Lib. 7. contra Duraeum pag. 472. ingenuously thus confessing : Whatsoeuer the ancient Prophets haue foretould of the enlargment , amplitude , and glory of the Church , the same to haue beene already performed is most euident out of historyes ; so true is that : Lex est Enangelium praedictum , ●uangelium lex completa .

The other branch of Prophesyes , wherein I heere will insist , for●el , that in the Church of Christ , there shal alwayes be found Pastours and Doctours , and a continuall administration of the Word and Sacraments ; the spirituall conduits , whereby Gods grace is deriued into mans soule ; or the subordinate wheeles of his diuine Maiesty , by which the soule is moued and directed to gaine it owne saluation . To this effect are alleadged those wordes out of the (a) (a) Ephes. 4. Apostle ( a text , which for it clearenes is able to comment it Comment ) to wit , that Christ hath placed in his Church Pastours and Doctours to the consumation of Saints , till we all meet in the vnity of Fayth ; that is , as our D. (b) (b) In his answere to a counterfeit Catholike . Fulke truely expoundeth for euer Caluin (c) (c) Instit. 4. c ▪ 3.64 himselfe concluding from hence in these words : The Church cannot at any tyme want Pastours and Doctours . Now that these Pastours and Doctours must not in their offices and dutyes be silent , is not only witnessed by the Holy (d) (d) Isa. 62. Ghost , but also ( besides the nature of their function requiring it ) acknowledged by vs Protestants . And therfore D. Fulke well sayth : Truth (e) (e) Vbi supra . cannot be continued in the world , but by the Ministery of the Pastours and Doctours In like sort touching the continuall administration of the Sacraments , the same is more particulerly euicted from the cleare wordes of our Sauiour , and S. Paul , seeing by the help of them , we shal show (*) (*) 1. Cor. 11. the Lords death vntill be come A point so euident , that it lyeth out of the way of all Contradiction ; and therefore we Protestants in plaine wordes mantaine , That the absence (f) (f) Doctor Wiles in his Synopsis pag. 1. of the Sacraments doth make a nullity of the Church . And againe , in D. Wh●takers (g) (g) Centra Du●a●●m l. 3. p. 249. phrase . That the administration of the word and Sacraments being present , doth constitute a Church ; being absent doth subuert it : and againe , as the same Doctour (h) (h) Vbi supra pag. 260. styleth them , that they are Ecclesiae essentiales proprietates . Thus do we and Catholikes ioyntly teach , that not at sometymes only the Church of Christ ( being his intemerate & immaculat spouse ) is to enioy Pastours & Doctours , and the vse of the word and Sacraments ; at other tymes to be wholy destitute of them ( ague-like hauing thus accesses and remittings ; ) but that at all tymes , in all ages , in al seasons , the Church without any interruption is to continue in it full Orbe , by euer enioying the foresayd meanes of mans saluation .

Now this being the true and confessed sense of all sides of the former Prophesyes ; We are to examine , if in the Protestant Church the administration of the word and Sacraments haue for any ages , or yeares beene interrupted ; since such an interruption being once proued , it then ineuitably followeth that the Protestant Church is not that true Church of Christ , which is delineated and descrybed in the former wordes by the Apostle . To euict this , our Aduersaryes the Catholikes , do instance in the last hundred years before Luther vrging , that if any such administration of the Word & Sacraments had been in that age , some one history or other would haue mentioned the Pastours and Doctors of those dayes . But all historyes and relations of that age ( say they ) are most silent therein . What answere can we giue heereto ? To produce any one Historiographer of that age , but intimating so much , we are not able . Shall we then say ( as some of vs haue not beene ashamed to suggest ) that the Pope did determinately cause all such narrations both of former tymes , and of that age aboue instanced , concerning Protestancy to be suppressed , thereby to bury in obliuion all memory of Protestant Religion ? It is a phantasy , it is a dreame .

The personall faults and vices of some Popes are (i) (i) So was Gregory the sea●enth wrote against by B●nno Benedictus 3. by the Councell of Constance . Eug●nius 4. by the Councel of Basil , and s●m others . recorded in Historyes yet to be read . Is it then probable , that the Popes were so solicitous to extinguish all remembrance of the Protestant Payth , and yet content to suffer the lesse warrantable liues of themselues and their Predecessours , to be recorded for all posterity ? Againe in the Canons of the Councells of euery age , there is frequent mention made of particuler heresyes ( which then embroyled the Church ) condemned by the sayd Councells : Can we then thinke it possible ( to speake morally , not metaphisically ) that the Pope , and the Councells should be so distracted in iudgment , as carefully to register all other impugned Heresyes ; and on the other side , as carefully to suppresse all arysing opinions of Protestancy ? It is improbable , it is absurd . Lastly , ( besides that the particuler subiect of all Ecclesiasticall historyes in the relation of new doctrins recorded in the sayd historyes ) are not the writinges of Husse , Wykcliffe , and others ( wherin they first disgorged forth some few pointes of Protestancy ) yet extant euen to these dayes ? So transparent in a cleare eye the former answere is Or shall we secondly labour to euade our Aduersaryes , pressing vs , by clayming Waldo , Wikcliffe , Husse , and such others for pastours of the Protestants Church in their tymes ? Durum telum necessitas : our challenging of them ryseth from our extreme want and penury . It is most cleare , that the foresayd men were no true Protestants ; since not only they euer retained most of the points of Catholike religion , comparting with vs Protestants only in three or foure articles ; but also they broached diuers errours vniustify able in our owne , and our Aduersaryes iudgments , with which their owne writinges do still vpbraid them : So much haue some of vs (k) (k) Pox Act. & Mon. pag. 618. & p. 85. & diuers other Protestants . wronged the reputed honour of our owne Church , by pretending those former Heterogeneous and mongrill Sectaryes to be true members therof . Againe suppose them to be entyre Protestants , it but iustifyeth the being of Protestant Doctors & Pastours only for their own tymes , we not being able to instance the like for diuers ages before them . But sooner shall the seas ebbing and flowing forsake the moones course , then the true Church of Christ be depriued , but for one age , yeare , or day , of her Pastours , and an answerable administration of the Word and Sacraments .

Or shall we say , that in the age aboue instanced as also in many other ages before , there were Pastours and Doctours of the Protestant Church ; notwithstanding by reason of the tyranny of the Pope , they were latent and vnknowne ? How inexplicable , or rather contraditory is this ? Did those Pastours conceale their owne fayth through seare of persecution ( the strongest pulse , which beateth in weakest mindes ) ioyning in outward show with the supposed Idolatry of the Church of Rome ? Then were they dissemblers , forsakers of their owne Religion , and no good members of the Church : Ore (*) (*) Rom. 10. fit confessi● ad salutem . Did they openly professe ( notwithstanding the imaginary rage of their enemyes ) their fayth , and exercise the Word & the Sacraments ? Then by so doing they were made most eminent : for what Church is better known , than that Church , which liueth vnder the hatches of persecution , resembling the Sunne , which is best subiect to the eye , in it lowest descent ? Or what man can for his religion be persecuted , which is not knowne ? Eye-witnesses heereof are those Countryes , wherein the Catholike religion at this day suffereth pressures & tribulations .

But to draw towards an end ; the doctrine of the Churches inuisibility , mantayned by many of vs Protestants , is a Supersedeas to all our former answeres : since it irrefragably euicteth the want of Pastours and Doctours , and consequently an interruption of the Word and Sacraments , except we wil misapply to the Pastours and Doctours , those words of Tacitus : Eo ipso praefulgebant quod non visebantur . For if the Protestant fayth for many ages was absolutly extinct , and no such religion was then mantayned in any Countrey ; then followeth it , that there were neither men in the world to preach the Word , and minister the Sacraments according to that religion , nor any to heare it preached , or receaue them ministred . Touching the doctrine of the inuisiblity of the Protestant Church for many ages , we do find our Brother D. Parkins (l) (l) In his exposition of the Creed . And Lut. ep. ad Argentin . sayth Christum à nobis primò vulgatum audemus gloriari . thus to write : During the space of nine hundred yeares , the Popish heresy hath spred it selfe ouer the whole earth . And further : For many hundred yeares our Church was not visible to the world : an vniuersall apostasy ouerspreading the whole face of the earth ▪ With whome accordeth D. (m) (m) In his answere to a counterfeit Catholik pag. 16. Fulke saying : From the tyme of Boniface the third , which was Anno Domini 607. the Church became inuisible , and fled into the wildernes , there to remaine a long season . But M. Napper (n) (n) In his treatise vpon the Reuelation . pag. ●8 . ryseth higher teaching , That between the years of Christ 300. and 316. the Antichristian and Papisticall raigue began , raigning ●niuersally without any debatable contradiction one thousand two hundred & sixty yeares . M. Brocard (o) (o) Vpon the Reuelation p. 110. affirmeth , that during the second and third age after Christ , the true temple of God , and light of the Ghospell was obscured by the Roman Antichrist himselfe . But Sebastianus (p) (p) In epistola de abrogandis in vniuersum on . nibus statutis Ecclesiasticis . Francus ( otherwise a learned Protestant ) stretcheth farre further saying : For certaine , through this worke of Antichrist , the externall Church togeather with the fayth and Sacraments , vanished away presently after the Apostles departure ; and that for these fourteene hundred yeares the Church hath not beene external and visible : with whom conspireth D. (q) (q) In his answere to a counterfeit Catholike p. ●5 , Fulke , in these wordes : The true Church decayed immediatly after the Apostles tyme . A strange and inconsiderate assertion , thus to insimulate and charge the tymes next to the Apostles ; since ( besides the Scripture (r) (r) Isa 2 ▪ Miche as 4 Psalm . 19. Matth. 5. witnessing in many places , a continuall visibility of the Church , and true fayth at all tymes ) it was Gods good pleasure , that his Church concerning true fayth and doctrine , should ( contrary to the course of other things ) enioy her greatest strength and force in her greatest infancy . But to the point . From all these testimonyes may be inferred , that if the Protestants Church was for so many ages inuisible , and that the true fayth and Sacraments thereof were vanished away for so long a tyme , then during the length of so many ages there were no Doctours to preach the Protestants fayth , nor Pastours to minister their Sacramentes ; ( though the same euer to haue beene in the Catholik Church , the Protestants forsayd testimonyes do necessarily and implicitely witnes ) and consequently that the aboue alleadged Prophesy , touching the continuance of Pastours & Doctours in the Church of Christ , at all tymes till the end of the world , is not accomplished in the Protestant Church .

Thus farre heerof : only for greater perspicuity , I will wind vp the two different parts of all the foresayd . Prophesyes , in this ensuing argument . Then thus .

It is prophesyed of the true Church of Christ , that she must conuert heathen Kinges , Kingdomes , and Nations vnto her fayth and Religion : A● also that she must in all tymes , and ages without interruption , entoy aflours and Doctours , and an administration of the word and Sacraments .

But by the confessions of our learned Brethren the Protestants , the Protestant Church hath neuer as yet conuerted to it any one Heathen King , kingdome , Nation : & for many ages togeather ( by the Protestants like acknowledgments ) it hath wanted Doctours and Pastours ●●preach the Protestants fayth , and to minis●er the word and Sacraments .

Therefore the Protestant Church is not that true Church of Christ , which is figured out in those foresayd Prophesyes .

The inference I vrge , this I presse , in this I make my station : It is drawne from acknowledged Scripture on all sides ; and from the acknowledged sense of the sayd Scripture on all sides . Let any learned Protestant , or all the learned Protestants liuing , sincerely and plainely , without subtile euading and declyning the point vrged , giue any satisfactory answere heereto , and I will indisputably become recreant in my fayth . The demonstration is vnauoydable , & such , as that seueral markable Protestants , one way not confessing ( out of their implacable hatred ) the former Prophesies to be fullfilled in the Catholike Church ; another , seeing by al proofe of historyes whatsoeuer , that they haue not beene performed in the Protestant Church , 1. ( s ) Dauid George , Professour at Basil . did from hence conclude ( a thought horrible to be entertained ) that the Christian Religion ( as wanting the accomplishments of the foresaid Prophesyes ) was a false Religion , 2. Beruardin Ochine , a man highly commended by cali●●n l. de scandalis pag. 111. ou● Sauiour a seducer , and themselues thereupon sinally became ( s ) Iewes . I execrate a Iew ; therefore , seeing there is no other Medium , I will dye heerein a Roman Catholike . 3. Neuserus , chiefe Pastour of ●eide●hergc . 4. Almanus a Zuinglion : all which throught the reasons aboue touched , forsooke the Christian fayth See of these & some others , Conradus Schluffelburg in his Theolog. Calu. and Osiander Cent.