THE SECOND CHAPTER

THAT THE TRVE CHVRCH MVST
haue her Pastors, administration of the word and
Sacraments euer-more to continew.

SECT. 1.

THe second pointe which we intend to offer to
your Maiestie from that confessed sense
of scripture which Protestants acknowledge, is touching
the Churches continued and visible administration
of the Word and Sacraments, which our Sauiour
hath ordained to serue as the necessary appointed
ordinarie meanes of our saluation: for albeit that
God was able to call, iustifie, and confirme the elect
without any mediate meanes, yet hath he not as (Caluine
confesseth) determined to accomplishe the
same, otherwise then in and by the ministerie of his
Church.
To beginne therfore with the administration of
the Word, the Apostle teacheth. .1. First that Christ
hath placed in his CHVRCH, Pastours and Doctors
to continue to the consumation of Saintes till we all
meete in the vnitie of faith, euen as our aduersaries doe
hereupon expound) for euer: And hence it is that
they affirme, that the Church can neuer want Pastors
and Doctors. and which is more, that Christ will
suffer no perticular Church to continue without a seruant to ouersee
it: and that Pastors and Doctors must be in the
Church till the end of the world: (euen) from Christs
time till Luthers age. In the like assertion wherof the
other Protestant writers are plentifull. .2. Secondly
that these Pastors must not be silent, the holy ghost
testifieth, foretelling of the Churches Watchmen
or Pastors. that they shall not be silent. But euen

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as the Apostle saith. How shall they beleeue whome
they haue not heard, and how shall they heare without a Preacher.
So our aduersaries do accordingly hould concerning
preachers, that (as Mr. Fulke saith) truth
cannot be continued in the world but by their ministrie. That
therfore the ministrie is an essentiall marke of the true
Church: that also as Mr. Deering saith Saluation
springeth in preaching of the ghospell, and is shutt vp againe
with the ceasing of it. and that take away preaching,
you take away faith: for which he citeth many scriptures.
3. Thirdly our aduersaries do yet further confesse,
and the nature of the thing proueth it, (for otherwise
they were no true Pastors) that these Churches
Pastors (at the least some of them) shall alwaies
resist all false opinion) euen with open reprehension:
and that the religion being of God, no feare of man shall
keepe them backe, because (as Mr. Deering saith hereof)
that were to keepe the honour of God for corners and
solitary places: for as the Apostle prescribeth with
the harte a man beleeueth vnto righteousnes, and with the
mouth confesseth of saluation.
Concerning now the continued administration of
Sacrame~ts. 1. First the scriptures affirme, that we are
therby to shew the Lords death till he come. 2. Secondly
our puritane aduersaries do acknowledge, and accordingly
teach, that there must be Pastors and Doctors
to the end of the world for the administration of the Word and
Sacraments: that therfore the ministrie of the Worde
and Sacraments are in absolute degree of necessitie to saluation.
with whom our other Protestant aduersaries do
agree: Mr. Whitaker saying to this end of the administration
of the Word and Sacraments, that being
present they do constitute a Church, and being absent doe
subuert it. and Mr. D. Willet likewise saith of them:
these markes cannot be absent from the Church, and it is
no longer a true Church then it hath these markes: for as he
further saith the onely absence of them doth make a nulletie

of the Church: with whom herein the Lutheranes
also do agree. 3. Thirdly our aduersaries do yet
further hereupon affirme of these, that they are
essentiall notes of the Church: and that these notes are
needfull to distinguish the true Church from the false, that men
carefull of their saluation may know where the true Church is
and to which company cheifly they ought to adioyne them selues.
And that therefore the Church militant is in some
sorte euermore to remaine, not poore or slender in
paucetie of professors, but rich and plentifull:
neither obscure or latent but like to a Citie placed
vpon a hill that cannot be hid, knowen and conspicuouse:
a truth so euident that they doubt not thereupon to

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affirme and teach out of the scriptures the Churches
euer visibilitie: condemning the contrarie opinion
of the Churches pretended Latencie or inuisibilitie,
for a monstrouse assertion & contrary to all scriptures:
against which our Sauiour did (as they thinke) specially
forewarne vs, saying: If therfore they shall say
vnto you, Beholde he is in the deserte, go you not forth: Beholde
he is in secrete places beleeue it not. In so much as they also
affirme the visible dispersion therof euen for that
short time during which she is foretould to flee

into wildernes by reason of Antichrists persecution: to
which end Mr. Fulke (though most precise in this
behalfe) is yet enforced to confesse, that the true
Church though obscure and driuen into wildernes by Antichrist,
yet still continued dispersed ouer the world, and that
in the time of Antichrist it was not driuen into any corner
of the world, but was, is, and shall be alwaies dispersed in
many nations: and that not obscure, but (as Bullenger
saith) right famous: which pointe the text it selfe
doth also most inuincibly argue: for as it affirmeth
that the womans flight into wildernes must continue
1260 dayes: so likewise it affirmeth that the preaching
of the Word, must as then continue in like maner during
euen the same terme of 1260. dayes: and must
so be as generall as the persecution: a matter so vndoubted,
that Szegedine saith hereupon, the ministers
of Gods word shall preach all the time in which Antichrist
shall tread vnder foote the holy Cittie. And Mr. Gifford
saith likewise, these two witnesses are not to be taken
for two and no moe, but for all those which were raised vp to
impugne Antichrist: and that they should prophecie during
all the time of Antichrists reigne. In like testimonie wherof,
the other Protestant writers are very plentifull.

THAT PROTESTANTS TO PROVE THE
answerable performance therof (for former ages) in their
Church do alleage promiscuously both Catholicks &
knowne Heretickes as members of
their Church.

SECT. 2.

THis continued & visible administration of the
Word & Sacraments, being the confessed sense
of the scriptures, and without which the true Church
cannot be, we will now examine somewhat concerning
the answerable performance therof: In which

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point when we prouoke our aduersaries, there is nothing
more vsuall with them, then (for theire owne
defence in this behalfe) to search out in the examples
of former times, for all such whatsoeuer, as may be
said (though often falsely) in any sorte to haue impugned
the Pope, but so much as in any one pointe
either of manners or doctrine: And although they
were otherwise neuer so different from Protestants,
yet are they (in these straites) promiscuously registred
by our aduersaries in the Catallog. of the Doctors
of their Church. In this sorte are named Ioannes
de rupe Scissa Willielmus de S. Amore, and Peter Bloix. for
their onely reprouing the life & maners of the Cleargie,
for this onely cause also are named William
Occam, Iohn Scotus, and Iohn Gandauensis. In like vniust
maner is named Alcuinus Archbishoppe of Canterburie,
and scoller to S. Bede for his onely opinion vntruely
pretended against the Reall presence, the contrarie
wherof is by his owne writings more then
euident. So likewise do they name and claime
S. Bede him selfe whom others of them do more truely
and plainely reiect, for a confessed Papist: euen
in all those articles wherin Protestants do at this day dissent
from the Pope. In like manner Peter Lumberd master of
the sentences is by them sorted in the Catallog of
the Doctors and restorers of the heauenly doctrine, and
placed euen with Husse and Luther, who was so euidently
a knowne Catholicke, that Mr. Foxe therfore
termeth him an Archpiller of papistrie. We coulde

96

giue like example of S. Bernard, Erasmus, Picus Mirandula,
& sondry other knowne Catholicke writers,
whom our aduersaries do in like maner most iniustly
claime to be of their Church. And as with Catholickes
so likewise in this exigeme of need, are they
constrained to make like claime to Almericus, the
Albigenses, and sondry other confessed and
knowne heretickes. In diuers of whom Mr. Iewell
(to omitt others) is enforced to disclaime, saying
expresly of them: they are none of ours. In examinatio~
therfore of these & such other like knowne
impertine~t exa~ples, we will not be so Idly tedious as
to trouble your Maiestie, but will make triall of those
in whom our aduersaries haue greatest confidence,
as namely, Waldo, Wicliffe, and Husse, and in their seuerall
followers, and see if that these can vpholde the
Protestant Churches administration of the word and
Sacramentes, but so much as for those seuerall ages
in which they liued: in whom if our aduersaries doe
faile, then remaine they for any hope to be had of the
other no lesse then desperate.

O

THAT WALDO (WHO LIVED ANNO
Domini 1220.) was no Protestant and that therefore
the examples of Waldo and his followers is not sufficient
to proue (but so much as for their times)
a continuance of the Protestants Churches
administration of the Word and
Sacraments.

SECT. 3.

TO beginne then with Waldo the Protestants administration
of the worde and sacraments is so
litle proued by his example to haue bene but so much
as in beinge imediatlye before and at the time of his
first appearing, that (in cleare prooffe to the contrarie
he (as Mr. Foxe testifieth) was then a Catholicke
lay-man's) a rich marchant of Lyons and so vnlearned
that he gaue rewardes to certaine learned men to translate the
holy Scriptures for him and certaine other workes of the Doctors:
and being thus holpen, did as Mr. Foxe reporteth
conferr the forme of religion in his time to the infallible
worde of God: where vpon saith Mr. Foxe
sprong vp the Doctrine & name of those which are called Waldenses:
Anno 1218.
2 Secondlie he had no ordinarie vocation or calling
by man for our Catholicke Church condemned
him, and his proceedings, and therfore would not,
call him, and as for any other Church then being of
his profession to call him, there was none at that
time, so much as but in being or knowne to him.
For which cause he and his followers contemned all
calling, teaching that Laye men and woemen might
Consecrate (the sacraments) and Preach. And as for any
pretence of extraordinarie calling by God, (which
euerie sectmaster may arrogate) euen as by the Protestants
grauer assertion, it had euermore when it

was in vse, Miracles adioyned thereto in testimonie
that it was from God, (which were wanting in
Waldo) So likewise as the learned Protestants them
selues graunt, it is now since the Apostles times
ceassed and not to be expected as being without all
proofe or testimonie in the writings of the new testament.
If now therefore Waldo did (as appeareth by
Protestants them selues vndertake to Preach being
(but) a Laye seculer man, and so wanted calling, much
lesse then could he conferre calling to others: therefore
both he and all his followers which discended

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from him were through theire want of calling
intrudors, hauing no more authoritie to celebrate
and administer Sacraments (excepted only Baptisme
in time of necessitie which a lay person may do)
then they had power to create a new world, so litle
is the continuance of Protestantes administration of
the Word & Sacraments enabled by Waldo.
3 Thirdly concerning the Protestantes doctrine of
Iustification by onely faith, which is in their iudgme~t
the soule of the Church: of all other points of doctrine
the weightiest. & which saith: Mr. Foxe Luther opened
as being long hid before. It was so vnknowne to Waldo,
and he so wholly affected to our Catholike doctrine
of merittes and Workes (which Protestants terme
the very harte, life, and soule of Papistrie,) that he did
forsake all thinges that being poore he might follow Christ
and the Euangelicall perfection: which our aduersaries
reiect for Popish: In so much as he and his followers
were a very profession of begging Friars, and
therfore called the poore men of Lyons professing
(as D. Humfrey vrgeth) a kind of monasticall life: wherin
they were so forward, that they afterwardes
made means to Innocentius the third then Pope to haue
their order by him confirmed, but could not preuaile
4 Fourthly the Waldenses held sundry grosse errors.
as namely their deniall of all iudgement to blood.
and of the Saboth. In regard of which latter they

were also called insabatistes. They also further
taught that Laye men & women might Consecrate (the
Sacrament) & preach. That Cleargie men should haue
no Possessions or propertie. that there should be no diuision
of Parishes, nor Churches: for a walled Church
they reputed as a barne &c. alleaging textes against
Churches made with handes: that men ought not to
swere in any case. they condemned the Sacrament of
marriage: affirming that those married persons mortally
sinned, who accompanied togither without hope of issue.
they held all thinges done aboue the girdle, by kissing,
touching, wordes, compression of the pappes &c. to be done in
charitie, and not against continencie. That also
neither Priest nor ciuill Magistrate being guiltie of mortall
sinne did enioy their dignitie, or were to be obeyed. They
conde~ned Princes & Iudges. They affirmed singing in the
Church to be an infernall clamor. And (to omitt sondry
other), they taught that they might dissemble their
religion, & so accordingly they went to the Catholicke
Church dissembling, and offered, confessed, and Communicated
dissimblingly. By reason of which their dissimulation
they secretely increased in sondry places
to a great number before they could be discouered:
for which our aduersarie Illiricus not vnworthelie
reproueth them.
And if Protestants will not beleeue the writers of
those times reporting these and sundry other grosse
errors of them, why then may they not excuse in like
manner Peter Bruis, Almericus, the Albigenses, and the
Apostolici, or Henricianes: all which liued in that age
and are confessed to haue held sundry of the

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Protestants opinions as well as did the Waldenses: and
are yet neuerthelesse by learned Protestants reiected
and reputed for Heretickes, in regard onely of
those sundry other most absurd hereticall opinions,
wherwith the writers of those times do in like sorte
charge them. Or why also may not the now succeeding
ages say as much hereafter in like excuse as
well of Barrowe, Browne, Hacket: Ardington &c. as also
of the horrible heresies of the Anabaptistes, Libertines,
Swenfeldianes, and such otherlike of this age as
haue sprong from Protestants, holding as yet most
of their opinions? Or with what credit can Protestants
them selues alleage the same writers to proue
that the Waldenses held certaine points of their faith?
for if they depend vpon their testimonie in that, how

can they vpon meere supposall make it doubtfull in
the other? considering it is euident that in those former
times the saide reporters indifferently and alike
condemned all those opinions wherin the Waldenses
did as then dissent from the Romane Church, as not
foreknowing which of those opinions we of this age
would allow or reiect. This point is yet made much
more euident by example of the foresaid Albigenses
whose execrable errors are specially acknowledged
and reported by sundry Protestant writers, and
they thereupon reiected for confessed Heretickes.
Now these Albigenses liued in the same time with the
Waldenses, and were (as Mr. Fulke and other Protestant
writers do acknowledge) of the same secte
with them being therfore by him and others challenged
as members of the Protestants Church,

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and called Albigenses onely of the countrey in
which that company remained, as in like resembla~ce
the Hugonottes of France, and Puritanes of Scotland,
and England professe to be of one religion notwithstanding
the diuersitie of name, wherby they be diuersly
called or knowne in those seuerall countries.
Hereunto we could (in further explanacion of this
point) also add the sundry confessed and knowne
doctrines & rebellions of the Waldenses of latter times
condemned by Protestants and testified by Melancthon
and other Protestant writers, euen after
that they were altred in many things by Luthers
instruction.
Vpon which premisses concerning Waldo and
his folowers for so much as it is made euident therby.
1 First that imediately before his first appearing he
was a Catholicke, and not member of any other
Church to him then knowne or in being a matter furthermore
so manifest that the Protestant writers do
therfore affirme his first proceeding to haue bene in
time of thicke darkenes, and as a first and litle begining
of the instauration of the Christian religion 2 Secondly
that he was then also, but a lay man, and so wanted
calling. 3 Thirdly that his opinion concerning Iustification,
and sundry other pointes of faith were

Catholicke. 4 Fourthly and lastly that he and his
followers held sondry grosse and damnable errors.
We do humblie as now submitt to your Maiesties
learned iudgement, whether that Protestants
may alledge this example of the Waldenses as sufficient
to continue and vphould the administration of
their Churches Word, and Sacraments. But so much
as at and since that foresaid time of Anno 1218.
in which Waldo first appeared.

THE LIKE IS SHEWED OF WICLIFFE
(Who liued Anno Domini 1370.) and his
followers.

SECT. 4.

AS concerning Iohn Wycliffe and his followers,
he as Mr. Foxe reporteth florished Anno Domini
1371. was our countrie-man and so farre before his
first appearing from being of any Church in which
the Protestants administration of the Worde and Sacraments
was then continued: (whereof as appeareth
by Mr. Foxe and others not so much as any
entrie or being could be to him then knowne.) that
he himselfe was then before a Catholicke Priest, euen
the Parson of Lutterworthe in Leicester shire: And
as Mr. Stowe in his Annualls or chronicle dedicated
to the new Lord Archbishop of Canterburie abridgeth
his storie He (first) Inueyed against the Church
for that he had bene depriued by the Archbishope of Canterburie
from a certaine benefice &c. And hauing so vpon this
occasion seperated him selfe from the Church in
which he formerly was He with his disciples went
barefooted and baselie clothed in course russet garmentes

P

downe to the heeles: and seemed to contemne all temporall
goodes for the loue of æternall riches, adioined him selfe to
the begging Friars preceding word illegible: approuing theire pouertie and extolling
theire perfection: reteining also his former Catholicke
opinion concerning Holie Water: the worshipping
of Reliques, and Images: the intercession of our Blessed
Ladie, St. Marie: The apparell and tonsure of priestes:
The Rites and Ceremonies of the Masse Extreme
Vnction. and all the seauen Sacraments, and all those
sundry other pointes of our Catholicke faith now in
question, with deniall whereof he is not found somuch
as charged.
2 Secondly he held sondrie strange and damnable
heresies, as (amongest other) that if a Bishope or
Priest be in deadlie sinne he doth not order Consecrate nor Baptize
that ecclesiasticall ministers should not haue any temporall
possessions or propertie in any thing. but should
begge. He condemned lawfull oathes. Sauoring therin
(saith Osiander) of Anabaptisme. he also taught that
all thinges come to passe by absolute necessitie. which is

Stoicall. and as for the Protestants doctrine of Iustification,
it was so vnknowne to him that as Waldensis
(who liued in the same time with him) affirmeth he
exceeded in the contrarie, defending Humaine merrittes
as the damnable hereticke Pelagius held them.
In so much that Melancthon saith accordinglie of
Wicliffe verily he did not vnderstand nor hould the Iustice
of faith. and doubeth not with all to say of him,
I haue found in him many other errors whereby one may
iudge of his spirrit.
Lastlie (to omit diuers other) he held as Melancthon
tearmeth it a seditiouse doctrine, and mother of
all rebellion, teaching that there is no ciuill Magistrate
whilest he is in mortal sinne: and that the people
may at theire pleasure correct Princes when they do offend.
and according to this principle the fauourers
of wycliffes doctrine did (as Mr. Stow reporteth) naile
vp schedules vpon the Churches dores of London conteining that
there was a hundreth thowsand men readye to rise against
all such as could not awaie with theire sect. In somuch as
Sr. Iohn Ouldcastle Wycliffes cheife disciple or
follower to whose force and witt these other trusted
Burst forth into treason against the King and did
confederate him selfe with others to fight against the King in
St. Giles feelde. At that time were taken fourescore men
in armour of that faction. And 37. of the~ (publikely)
condemned and executed. And Sr. Iohn Ouldcastle him selfe
being at the last taken, was likewise executed in the
said feilde of St. Giles, at what time he was so fantasticall,
that at the time of his execution when

P2

many honorable persons were present, the last wordes he spake
was to Sr. Thomas Erpingham, adiuring him, that if he sawe
him rise from death to life againe the third day, he would
procure that his sect might be in quiet. By all which premisses
concerning Sir Iohn Ouldcastle, taken from
Mr. Stowes Chronicle (dedicated to the now Lord
Archbishope of Canterburie) it seemeth that Mr
Foxe was in extreme need of examples to maintaine
the continuance of his visible Church, when in his
actes and monuments he so publickely and seriously
registred this Sr. Iohn for a valiant and most worthie
Martir for the true profession of Christs Ghospell.
And thus much briefly (to omitt much more
that might be said (concerning Wycliffe and his followers)
wherin is shewed. 1 First that imediately
before his first appearing he was a Catholike Priest,
and no Church or Protestants then knowne to be so
much as but in being. 2 Secondly that after his reuolte
he reteined still sundry Catholicke pointes of
faith. 3 Thirdly that he held sundry grosse and damnable

108

errors. 4 Fourthly and lastly that his doctrine
was treasonable and his followers were notable co~uicted
traitors: whereupon we referre (as before) to
your Maiesties learned iudgeme~t, whether that the
example of Wicliffe and his followers doth enable
the co~tinuance of the Protestants Churches administration,
of the Word and Sacraments, but so much
as for and since that time in which he first appeared.

THE LIKE IS SHEWED OF HVSSE
(who liued Anno Domini 1400.) and his
followers.

SECT. 5.

AS concerning Iohn Husse, who was brought
in question about the yeare 1405. litle is needfull
to be saide, for his chiefe trouble was for vrging
communion to the lay people vnder both kindes,
(which pointe Protestants acknowledge to be but
a matter of indifferencie, and for his affirming
of Wicliffes seditious doctrine against Princes,
Priestes, and Bishopes, if they committed mortall sinne: other
wise he beleeued seauen Sacraments. Transubstantiation.
the Popes Primacie. and the Masse it
selfe: and being a Catholicke Priest said Masse euen
to his dying day: and was so Catholickly resolued in
other points of faith, that Luther saith. the Papistes

P3

burned Iohn Husse when as yet he departed not a finger breadth
from the Papacie, for he taught the same which the Papistes
do, onely he found fault with their vices and wicked life, against
the Pope he committed nothing. And the same is yet
further testified of Husse by Hierome of Prag, who
liued in the same time with him: a thing so euidently
true that no meaner a witnes then Mr. Foxe, testifieth
the same as yet much more fully, rebuking for
that very reason the Popes causing Husse to be burned:
to which end Mr. Foxe saith: What did Husse
at any time teach or defend in the Councell, wherin he did not
rather seeme superstitiously to consent with the Papistes? what
did the popish faith decree co~cerning Transubstantiatio~ which
he likewise with the Papistes did not confirme? who celebrated
Masse more religiously then he, or more chastlie obserued the
vowes of Priestlie chastitie? Add further than in the doctrine
of Catholickes concerning freewill, Predestination, informed
faith, the cause of Iustification, and merit of good works? what
other thing did he hould then is taught at Rome? What image
of any Saint did he euer cast out of his Church at Bethleme?
&c. What therfore shall we say him to haue committed for
which he is not together with the Romane see to be co~demned,
or with it to be absolued? And Mr. Foxe reporteth accordingly
of Husse his followers the Bohemianes that
being demaunded in what points they did differ from the
Church of Rome the onely propositions which they (thervpon)
propounded were these foure articles: First the
necessitie of Communion vnder both kindes: the Second that
all ciuill dominion was forbidden to the Cleargie. the Third
that the preaching of the Word is free for all men and in all
places. the Fourth that open crimes are in no wise to be suffered

for auoiding of greater euell. So euidently also did
the Bohemianes in all other pointes of faith embrace
the Catholicke doctrine.
And thus much brieflie concerning Husse and
his followers that they were not of the Protestants
Church, and therefore cannot iustlie be alledged as
examples sufficient to vphould their Churches administration
of the Word and Sacraments: A truth
made so euident by the premisses as we hould it altogether
vnworthie of your Maiesties further
consideration, onely we cannot but (as before) so
here also admire Mr. Foxe his extreme bouldnes or
rather need of protestant Pastors and professors,
when he so seriously registred Iohn Husse for a most
holy martir, of their Church: not doubting likewise
so vnaduisedly to honour, the succesfull for the time
(though barbarouse) insurrection of his disciples
and adherentes in Bohemia (who proceeded to
reuenge his death with an armie of. 40000 men and
confessed rebellion against their Soueraigne) with
the vnfitting title of the ghospells increase.

THAT THOVGH WALDO WICLIFFE
and Husse had bene Protestantes yet theire examples
are insufficient in this case.

SECT. 6.

HITHERTO we haue proceeded that neither
Waldo, Wicliffe, nor Husse were of the Protestants
Church, and that therefore theire examples
are impertinently alledged: onely now we will suppose
for the time that they had bene all of them full
Protestants in opinion, and withall yet appeall to
your Maiesties learned iudgme~t, whether their
foresaide examples be not altogether insufficient to
proue a continuance of their Churches administration
of the Word and Sacraments, but so much as for

P4

those only times in which they liued, and that for
two speciall important reasons.
As 1 First in that neither they all (nor so much
as any of them) were before their first appearing
members and professors of the said supposed Protestants
Church and faith, but were (as appeareth by
the premisses,) all of them originally professed and
knowne Catholikes: as in like maner were Arius,
Macedonius, Nestorius, Pelagius, Eutiches, and the other
ould Sectmasters before their times, who all being
first Catholickes (through Innouation afterwardes
and noueltie of opinion) went out from vs: the very
brand or character wherwith the holy scriptures, &
Protestants them selues doe note false teachers.
And therfore the foresaid example of Waldo, Wicliffe,
and Husse, who before their first appearing were Catholickes
supposing they were afterwardes Protestants)
proueth in steed of continuance rather a manifest
defection, and not being of their Churches administration
of the Word & Sacraments, at and imediately
before the first begining of euery of them.
2 Secondly, as Luther saith: It is not enough for a
man to haue the word and puritie of doctrine, but also he must
be assured of his calling, and he that entreth without this, certainely
entreth to no other end but to kill. &c. to which
purpose the scripture saith: How shall they preach
except they be sent.
No man taketh to him the honour of
Priesthood but he that is called of God as Aaron was:
Who so entereth not by the dore into the sheepfolde, but climeth
an other way, is a theefe. And for so much as the refuge
of pretended extraordinary calling hath bene heretofore
sufficiently discouered, and reiected, by
learned Protestants, Lutheranes, and Puritanes: the
Churches ordinarie calling by man, being, (as the
auncient Fathers and themselues do yet further
confesse) the established course of the new Testament,
without which no man may vndertake the

publique charge and administration of the word and
sacraments: To which end the now Lord Bishop of
Winchester affirmeth that, the moderation of the
keies and imposition of handes were at first setled in the Apostles:
and that they can haue no part of Apostolike Comission
that haue no shew of Apostolicke succession &c. and therfore
that Pastors do receaue by succession the power and
charge of the Word and Sacraments from and in the first Apostles:
against all which, the vulgar obiections which
some precisians vrge (contrarie to scriptures, and so
many of their owne writers) of Aedesius and Frumentius
(two lay persons) Conuerting a great nation of the
Indianes: and of a captiue woman conuerting the nation of
the Iberianes, and grossely mistaken and impertinent.

Q

If now our Catholicke Church be a true Church
able to conferre this calling so by her giuen to
Husse, Wicliffe &c. and that it was sufficient to them,
why then do our aduersaries so greeuously accuse &
maligne our said Church for false and Antichristian?
And if according to their doctrine the Pope be Antichrist
and our Church Antichristian, then followeth
necessarily that which them selues therupon say,
namely that, there is in Babilon (thereby meaning
our Church) no holy Order or ministrie in deed, no lawfull
calling but a meere vsurpation: For it must needs to all
men seeme absurd that Christs Ministers should receiue
their spirituall power and Comission from Antichrist:
and then also not onely Waldo the Lay man,
and all those who discended from him (which is here
tofore in them made most euident) but likewise
euen Husse, Wicliffe, and Luther him selfe (who had no
other calling but from our Church) and so many other
as haue afterwards claimed vnder them, are destitute
hitherto of all lawfull calling, the true succession

of ordination being (as our aduersaries therupon
affirme) then broken of: which needfull continuance
of personall succession or calling, seemeth furthermore
so manifestly defectiue or wanting in the Protestants
Church, that euen sundry of them selues, (who
as Sadell complaineth therat) acknowledge the doctrine
which their Church doth embrace to be true and grounded
vpon the expresse word of God, do yet affirme the ministers
with them to be destitute of lawfull calling: &c. In which
opinion they are so resolute that Sadell did therefore
write a speciall treatise therof against them.
And thus much briefly whether Waldo, Wicliffe,
Husse, and Luther, had suficient calling or not to administer
the Protestant Churches word and sacrame~ts:
which if they had not, the~ admitting that we should
for the time suppose them to haue bene full Protestantes
in opinio~, and also neuer to haue bene reuolted
Catholicks, but originally professors of the Protestants
Doctrine, yet all this notwithstanding there
appeareth by reason of their foresaid alledged onely
want of true ordination, a confessed and vnanswerable
defecte or downefall (for so many hundreth
yeares last past) of theire Churches administration
of the word and sacrame~ts, without which (as them
selues haue heretofore confessed fro~ the scriptures)
it were no Church.