reports of railing Papists touching him may be aduertised of the credit thereof when this was set abroad long before his death i Lonicer theatrum p. 246. A horrible miracle such as was neuer heard of before that God who for euer is to be praised in the fowle death of Martin Luther damned in body and soule shewed for the glory of Christ and the amendment and comfort of the godly When Martin Luther fell into his disease he desired the body of our Lord Iesus to be communicated to him which hauing receiued he died soone after And when he saw his end approch he desired that his bodie might be layd on the altar and worshipped with diuine honors But God willing at the length to make an end of horrible errors by a huge miracle warned the people to desist frō the impietie that Luther had brought in For his body being layed in the graue on the sudden such a tumult and terror arose as if the foundation of the earth had bene shaken Whereupon they that were present at the funerall grew amazed with feare and lifting vp their eyes saw the holy hoast hanging in the aire Wherefore with great deuotion they tooke it and layed it in a holy place which being done this hellish noise was heard no more The next night after was heard a noise and cracking about Luthers tombe much louder then before which waked all that were in the citie out of their sleepe trembling and almost dead for feare Wherefore in the morning opening the sepulcher where Luthers detestable body was layed they found neither body nor bones nor clothes but a stinke of brimstone coming out of the graue had welnigh killed all the standers by By the which miracle many being terrified reformed their liues to the honour of the Christian faith and the glory of Iesus Christ This merry conceit being spread ouer Italy at length a copie came to Luthers hands which hauing perused he writ these words vnder I Martin Luther by this my hand writing confesse testifie that vpon the 21. of March I receiued this fiction concerning my death as it was full of malice and madnes and I read it with a glad mind and a chearful countenance but yet detested this blasphemie whereby a stinking lie is fathered on the diuine maiestie of God As concerning the rest I cannot but reioyce and laugh at the diuels malice wherewith he and his rout the Pope and his complices pursue me And God conuert them from this diuellish malice But if this my prayer be for the sinne that is vnto death that it cannot be heard then God graunt they may fill vp the measure of their sinne and with such lying libels as this let them delight themselues one with another to the full Hitherto the libell with Luthers answer whereby it appeareth of how shall credit the Papists reports are touching Luther and what the practise of the Romane Church is against the persons of all that embrace not her errors and the Iesuite is admonished hereby that Luthers life and death reported by his enemies is no indifferent motiue why any man should mislike the Protestants religion the more for it For this report is made the more incredible because it walked abroade afore he was dead and the Reader may the easilier beleeue that I say because within our owne memory the like was done by Caluin and Beza in their life time 9 But what needed the Iesuite labour thus to discredit vs by Luthers manner of death and euill life For supposing he were culpable in some things yet he might be a Saint in comparison of diuers Popes who are of greater regard in the Romish Church then he could be in ours For the world neuer bare such monsters as the Popes haue bin that were a man desirous to represent the most cōplete villanie that could be imagined his next way were to make the picture of a Pope whose transcendent wickednesse is not our report as Luthers life is theirs but the constant narration of his owne subiects the Papists themselues They write of Syluester the second that m Martin Polo an 1007. Platin. in Silu 2. Fasci temp ann 1004. being a Monk he forsooke his monastery and giuing himself to the diuell followed him and did homage to him that all things might prosper according to his mind which thing the diuell promised him And so by bribery he obtained the Archbishopricks of Rhemes and Rauenna and at last the Popedom also by the help of the diuel vpon this condition that after his death he should be his body and soule In the end as he was saying Masse by the noise of diuels about him he vnderstood he should die whereupon confessing his sinne before the people he desired all the members of his body wherewith he had serued the diuell to be cut off and the trunke of his bodie to be layd in a wagon and buried where the horse would draw it And Caesar Baronius that laboureth to excuse him n An 991. nu 7. yet confesseth that he forsooke his monastery and became a courtier and in talking babling slandering detracting flatterie and doublenesse of mind being made to deceiue he outwent all men Touching Boniface the seuenth o Baron anu 985. n. 1. they write that he was a very villaine and a church robber a sauage theefe the cruel murderer of two Popes the inuader of Peters chaire that had not so much as a haire of a Pope but were to be reckoned among the ransackers and spoilers of their countrey such as were Sylla and Catiline which were not comparable to this theefe that murdered two Popes Haue you heard a man thus set forth as the Pope is here by his owne Cardinall yet he is no body to Iohn the twelfth whom p Platin. in Ioā 13. Naucler an 956. the stories call a monster of a man q Platin. in Ioan. 13. one from his youth vp defiled with all vice and turpitude more giuen to hunting then praier when he could tend it for lechery r Sigon reg Ital l. 7. an 963. accused and detected before the Emperour in a Synode of Bishops of murthers adulteries incests periuries and other vices of all sorts ſ Onuph annot Plat. an Ioan 8. Luitpran d. l 6. c. 6. 7. quem refert Baron an 963. His whores that he kept are named Reynera a widow Stephana his fathers concubine and her sister Ioan Anne and diuers others He turned the Pallace of Lateran into a stewes He would forcibly rauish wiues widowes maids that came from other places to Rome on pilgrimage the fame whereof made them afraid to come He would giue them Saint Peters golden challices and crosses for a reward He vsed hunting openly and dicing and drinking At dice he would call vpon the diuell to helpe him drinke healths to the diuell set mens houses on fire reuell it vp and downe the citie in armour He ordained a Deacon in his stable among his
a Preacher of the Gospell what murthers riots whoredomes periuries scandalous courses did he liue in as many Popes haue done and the top-gallant of the Romish clergy 5 They say he married a Nun after he and she had vowed to the contrary But this is a silly accusation for the Pope hath dispensed with many to do the like and it is a ruled case in the Schooles that the solemne vow of continencie may be dispensed with And therefore in this point they offended no further but in marrying without the Popes licence supposing the libertie of marriage depended on his permission which licence if he had purchased then the fault should haue bene none although he had married his owne sister by the dispensation of Martin the fift And so all the rest of his faults if they be inquired into will proue to be nothing else but certaine trespasses against the Popes corrupt canons 6 Touching his death you see the Iesuite speaketh suspitiously reade prodigious tales in the bookes of our aduersaries which I will set downe by and by but they which saw him die and accompanied him to his graâ—e thus report it from whose mouths we haue it f Sleida comment l. 16. Lonicer theat hâ—st pag. 244. written Being ill at case yet nowtwithstanding the last day of his life he came out to dinner and also to supper what time he had much comfortable speech concerning the life to come and this among other that as â—ldam in Paradise when the woman was brought vnto him did not aske who she was or whence she came but presently knew her to be flesh of his flesh and bone of his bone by reason he was filled with the holy Ghost and indued with the true knowledge of God So we in the next life being renued by Christ shall know our parents wiues and children much more perfectly then Adam at that time knew wife After supper he prayed as his custome was priuately by himselfâ— in which time the paine of his brest that had long troubled him began to increase but â—â—ting laid on his bed and hauing taken some of an Vnicorns horne in wine he slept soundly by the space of two houres and being awaked he was had into his owne chamber saying as he went into thy hands ô God do I commend my spirit for thou ô God of truth hast redeemed me Soone after he gaue himselfe to rest but first saluted his friends that were present saying also to them Pray God that he will preserue vnto vs the doctrine of his Gospell for the Pope and Trent Councell are in hand with grieuous things And when he had said this he began to sleepe but the force of his disease awakening him something after midnight he began to complaine of the stopping in his brest and to feele death coming vpon him Whereupon he fell to prayer vsing these words Heauenly Father who art God and the Father of our Lord Iesus Christ and the God of all comfort I giue thee thanks for that thou hast reuealed thy Sonne Christ vnto me in whom I haue beleeued whom I haue professed loued and preached and whom the Bishop of Rome and the rest of the wicked persecute and reproach I beseech thee my Lord Iesus Christ receiue my poore soule And heauenly Father though I be taken out of this life and shall lay downe this my body yet I beleeue assuredly that I shall remaine for euer with thee and that none shall be able to plucke me out of thy hands Hauing ended this praier he repeated the 16. verse of the 3. chapter of Saint Iohn So God loued the world that he gaue his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life And then the 20. verse of the 68. Psalme Our God is the God that saueth vs euen the Lord God that deliuereth from death And not long after this he commended his soule into the hands of God two or three times ouer with shew of much comfort vntill as a man falling asleepe by little and little he departed this life the standers by perceiuing no paine to vexe him This was the end of that good man whose memory shall be precious in the Church for euer and there kept greene and florishing as the rod of Aaron laid vp in the tabernacle the same time being present by him the Earle of Mansfield and other noble men Iustus Ionas Michael Coelius Ioannes Aurifaber and many more who haue testified these things to be true and accompanied his body to Wittenberge where by the appointment of the Prince Elector he was honourably buried in the Tower Church and with great lamentation of many Bugenhagius making the funerall Sermon and Melancthon the Oration 7 This the Iesuite is bound to beleeue because it is testified by such as were present and not the malicious reports of his deadly enemies that made them on their fingers ends wherein there is not so much as common likelihood to maintain them For let it be tried whether the talesensuing be probable g Cocl vit Lutheri Pontac Burde an 1544. Lindan fuga idol p. 80. c. 8. Caluinotur cism pag. 957. Defence of the Cens p. 66. Bel. c. That going to bed merry and drunke he was found the next morning dead in his bed his body being blacke and his tong hanging forth as if he had bene strangled which some thinke was done by the diuell some by his wife And that as they bare him to the Church to bury him his body so smelt that they were faine to throw it in a ditch and go their waies For these things sauour of the mint Thyrraeus the Iesuite h De Daemo niac part 1. Thes 99. telleth how the same day Luther died many that were possessed of diuels in a towne of Brabant were on a sodaine deliuered and not long after possessed againe And when it was demanded of the diuels where they had bene they answered that by the appointment of their Prince they were called forth to the funerall of Luther And this was proued to be true because a seruant of Luthers that was in the chamber when he died opening a casement to take in the aire saw neare vnto him a great number of blacke spirits hopping and dancing The which is a mery tale saue that it was made betweene the diuell and the exorcist and crosseth the former for if Luthers seruant was in the chamber by him when he died then he was not strangled suddenly by his wife in the night and if the spirits departed out of the possessed to go to his buriall then belike he was buried and not left in a ditch 8 But the furie of his enemies was so great against him that not able to conceale these tales made against him till he was dead they published them in print in his life time which notably conuinceth them of slander and malice The copy of which newes I heare set downe that such as haue read the
brake touching the proceeding of the holy Ghost depeÌ„ded but vpon two prepositions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The monstrous heresie of Nestoâ—â—â—s lay but in the change of e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one poore letter and f Concil Ephesin Graec. p. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril would haue him euen in that to gratifie the Church and when he would not g Dalmat apolog in Concil Ephesin six thousand Bishops rose vp against him for it so religious were they that had religion that THEY VVOVLD NOT EXCHANGE h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil apud Theodorit l. 4. c. 19. A LETTER OR A SYLLABLE OF THE FAITH VVHEREVVITH OVR SAVIOVR HAD â—VT THEM IN TRVST Which is our iust defence that write in the controuersies against all our censurers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i Epist ad Cleric Constantinopol in Concil Ephes p. 72. saith Cyril 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Are we enemies to peace no we rather wil pul it to vs with violence so that the true faith withal may be confessed But when it cannot be obtained we cleare the truth and by expelling their errors labour to plucke the seduced out of the fire and bring them to knowledge that their soules may be saued and their life reformed and the State secured wherein they liue 9 And this my poore endeuour in this kind I humbly present to your Lordships vnder whose iurisdiction I exercise my ministery not in affiance of any thing therein worthy your reading whom our Church hath long since knowne to be the same that Eunapius saith of two other in his time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor in hope to escape the disgracefull censures of intermedlers but in zeale to my countrey and assurance that it may do good therein going vnder so HONORABLE protection I am so meane a man and obscure euery way that I feared the truth would sustaine losse and be contemned for my obscuritie if some extraordinary fauor did not leade it forth And let it go forward indeed and shew it selfe abroad hauing THE TRVTH to support it and so acceptable an inscription to go before and the name of so VVORTHY PATRONS to leade it forth And so desiring pardon for this my boldnesse I humbly commit your Lordships to the mercifull protection of Almightie God who long continue your prosperous estate and make you happie instruments of much good vnto his CHVRCH Octob. 29. 1608. Your Lordships in all dutie IOHN WHITE THE PREFACE TO THE READER TOVCHING THE present controuersies betweene vs and the Romish Church IT is not as some thinke touching the questions between the Church of Rome and vs that there is no reall difference Would to God it were so But they that examine the points shall find it farre otherwise 1. Concerning the Scriptures the Church of Rome teacheth that a Can. loc pag. 251. Manie things appertaine to faith and Christian doctrine which neither openly nor obscurely are contained in holy writ b Totalis enim adaequata regula est Scriptura Traditio simul Deinde Traditio parem authoritatem habet cum Scriptura Becan circul Caluin p. 278. For the totall and full rule of our faith is Scripture and Tradition both together Tradition being of equall authoritie with the Scripture This assertion is directly against the doctrine of our Church and leadeth men into pernicious errors pretended to be deliuered by Tradition and withdraweth them from the obedience of onely Scripture to the following of vncertaine authoritie 2. Concerning the iustification of a sinner c Viguer Institut theol p. 286 whereby of a wicked vniust and vncleane person he is made cleane holy and simply iust it teacheth that this is done by the habite of our owne inherent righteousnesse and not by Christs Bellarmine expounding the Councell of Trent saith d De Iustif l. 2. p. 1032. c. Our owne inherent iustice is the formall cause of absolute iustification not the iustice of Christ imputed to vs and e Pag. 1071. d. besides the merits of Christ imputed to vs for our satisfaction there is in vs an inherent iustice which is the true and absolute righteousnesse whereunto by the iust iudgement of God not punishment but glorie is due This opinion containeth so reall a difference from the truth that S. Paule f Gal. 5.4 saith of it Ye are abolished from Christ ye are fallen from grace whosoeuer are iustified by the Law 3. Concerning the merite of our workes it holdeth g Mich. Bai. de merit oper p. 12 that when men hauing conuersed godlily and righteously in this mortall life to the end obtaine eternall life this is not to be deputed to the purpose of Gods grace but to the ordinance of nature appointed presently in the beginning when man was created Neither in this retribution of good things is it looked to the merite of Christ but onely to the first institution of mankind wherein by a naturall law it was set downe that by the iust iudgement of God the keeping of the commandements should be rewarded with life as the breaking of them is punished with eternall death Whereby we see that there is a plaine difference betweene the Church of Rome and vs in the principall article of our faith touching the saluation of our soules we beleeuing stedfastly that it is to be ascribed to the merits of Christ they expecting it for the merite also of their owne works 4. Concerning Images h Concil Trid. sess 25 it practiseth the hauing and worshipping of them yea i Azor. Instit tom 1. p. 737. the Diuines of that Church hold that euery Image is to be honoured with the same honour wherewith they worship the samplar No man can be so simple but he may see a substantiall difference in these points and the like may be shewed in aboue two hundred questions controuerted betweene vs though I will not denie that in many things the heate of the contenders hath deuised differences where there are none and to discredit one another they haue wrested that which might be well vnderstood 2 Besides the Church of Rome not onely requireth vs to professe her faith but also to do it k Bell. de laic c 19. p. 19 9 c. with subiection to the Pope and teacheth l Turrecr quaest ex S. Tho. q. 13. that this is absolutely necessarie to saluation A point so fully opposite to the gouernment of our Church that it can no way be reconciled forsomuch as we know the same to be a meere pretence to hide their tyrannie 3 And as the difference is reall and of long continuance so is there no hope to reconcile it The Papacie that standeth in opposition against vs was brought in by Satan at the first and is still continued onely to seduce the world and m 2. Cor. 6.14 what fellowship hath righteousnesse with
Bishops except the Apostles being wholly rapt out of himselfe In which words he mentioneth no more but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE BEHOLDING OF THE BODY WHICH THE AVTHOR OF LIFE WAS IN AND WHICH RECEIEVED GOD and the PRAISING OF CHRISTS GOODNES which speech is so obscure and vncertaine that Baronius b An. 48. n. 6. 3. obserueth some haue expounded it of the Sepulcher which receiued the body of Christ and some of Iohn the Euangelists house which entertained the holy Virgin and some of the flesh of Christ wherin the Diuinitie dwelt But supposing the body of the virgine Mary be meant which they came to see yet how followeth it that this was at her death and funerall and assumption all the rest that the Rhemists tell where is the learning that should proue this Moreouer we shew them how vaine and vncertaine all things touching this matter are The Authors are vnsufficient No man can tell either when she died or where the sepulcher should be or when she was assumed Touching her age when she died whereupon dependeth the credit of Dionysius c Suar. tom 2. p. 197. Baro. an 48. n. 24. they say it is vncertaine and vnknowne The time of her assumption is noted by d Suar. p. 200. some to haue bin the same day she died by e Rhem. act 1.14 others 3 daies by f Beleth explic diuin offic pag. 559. Durand rational p. 447. others 40. daies after Baron g Nu. 4. saith there is monstrous diuersity among writers touching these things And concerning the sepulcher you see the Rhemists say confidently it was in Gethsemani but the counterfet h Ep. ad Paul Eustoch Ierom saith in the vally of Iehosaphat Baronius thinks it is vnknowne But how is the matter then defended after they haue so grauely related it and so reuiled the Protestants for not beleeuing it as in many more questions so in this when they haue florished awhile and spent a few vaine brags their blood cooleth and the swelling swageth i Durand vbi supra One saith The truth is she was taken vp in soule but whether her body remained on the earth it is vncertaine And better it is piously to doubt then rashly to define any thing touching the matter Yet it is piously to be thought she was totally assumed k Suar. vbi supra Another saith the opinion is now so generally receiued that it cannot without rashnesse be denied yet there is neither Scripture nor sufficient tradition to make the faith hereof infallible Baronius saith l Nu. 9. the things pertaining to this historie are strengthened neither by the Scriptures nor the testimonies of the auncient fathers If their learning could haue iustified their fable they would not first raile at the Protestants for refusing it and then in the end themselues hâ—lfe mistrust it laying it vpon bare tradition and intreating the world to receiue it as a godly opinion though there be no testimonie in antiquitie to proue it 9 Another example to shew what little cause we haue to feare or regard their learning shall be this that followeth When the second Nicene Councel had brought in the worship of images the Emperour Charles assembled another Councell at Frankford and condemned it againe and reiected the Nicene whereby it appeareth that images were brought in at that time and that the Church of Rome in confirming the said Nicene Councel changed the ancient faith Our aduersaries haue had time enough to thinke vpon this and to frame their answer But they know not what to say the best learned among them confuting one another in the point First m Suar tom 1. p. 800. c. Vazq adorat p. 303. Bin. tom 3. concil p. 427. they endeuour to proue that this of Frankford was but a prouinciall Councell and faine they would haue it so that they might say it erred and must giue place to the Nicene which was generall But we shew this to be false for n Visperg pag. 187. Rhegin p. 30. the stories report it to haue bene a generall Councell of three hundred Bishops assembled out of all the prouinces of the Empire the Popes owne Legates also being present and therefore o Ouand breuiloq in 4 sent pag 52 Baron an 794. nu 1. other Papists let go this answer graunting it was a full Councell and cannot be reiected as a prouinciall and that it did condemne the Nicene Councell but this they say was erroneously being deceiued by those that penned the booke of Charles against Images and thinking it had decreed they should be worshipped with Latria diuine honor which was the reason why they reiected the Nicene Councell p Bozi de Sign eccl tom 2. pag 270. Genebrard chron an 794. Bellar. de imag c. 14 Baron an 794. n. 31. inde Many of the learnedest flie to this answer but we reply that besides that it is against q Concil Basil epist Synod Râ—spons de authorit Concil a principle of their owne that a generall Councell cannot erre it is manifestly against the truth For the mind of the Nicene Councell was well enough knowne and the same Popes Legats that were at the one were at the other and the contrary cannot be shewed out of Charles his booke whereupon other Papists perceiuing this answer cannot be defended giue it ouer and confute it and betake themselues to a worse r Alan Cope p. 570. Sand. visib monarc p. 480. Sur. comment p. 445. concil tom 3. p. 428. Alpâ—on contra haer p. 139. Catharin de sanct glor p. 67. Suar. tom 1. p. 802. Vazq adorat p. 302. Binn concil tom 3. pag. 429. They say that in the Synod of Frankford the Nicene Councel was not condemned not any thing attempted against it but the Councell of Constantinople vnder Constantinus Copronymus which had condemned Images yea it ratified and confirmed the Nicene Councell and decreed the worship of Images as it had done A strange assertion yet Baronius Å¿ An. 794 n. 26. saith It is the answer of very many good Catholickes as it is indeed but note what t De imag c 14. Bellarmine saith of it I wish this were true but I doubt it is false For marke into what desperate straits they haue brought themselues that hold it First they of the former opinion confute them Next we produce the vniuersall consent of the Church stories against them The booke of Charles the great u Praefat. circa med saith There was brought forth the question touching the late Synod of the Grecians which they made at Conâ—â—â—â—tinople concerning the adoring of Images wherein it was written that they should be cursed which did not giue the same seruice and adoration to the images of Saints which is giuen to the diuine Trinitie This our most holy Fathers of Frankford despised and with one consent condemned To this agree diuers other authors Hincmarus Ado
that their impudencie more then by any other deuice they haue seduced the world m Greg. a Val. to 3. pag. 291. d. One of them saith The Protestants in the questions of faith should enquire on what side the Fathers stand that it being knowne immediatly without any other examination they might embrace that doctrine which the Fathers of old iudged to be true Let vs therefore see who they be that most sticke to the Fathers 5 But first it is to be noted that of all hands it is agreed the Fathers were not of infallible iudgement but had their errors so they say themselues Austin n D. 9. Negaro saith I cannot deny but there are many things in my workes as there are in the writings of my ancestors which iustly and with good discretion may be blamed And thus they all confesse yea Anselme o Comment in 2. Cor. writeth that in their books which the Church readeth many times are found things corrupt and hereticall yet neither the bookes nor the authors are condemned for this Let the wise Reader peruse their bookes and he shall find this true that I say Thus p Refert Bellar. de Chr. l. 4 c. 8. Hilary denied that Christ in his sufferings had any sorrow q Strom. l. 6. l. 3. Clemens Alexandrinus saith that Christ did not eate and drinke of any necessitie but onely to shew he had a true body and that he and his Apostles after their death preached to the damned in hell and conuerted many r Epiph de Not. Origen taught many things against the faith and wrong expounded the most things in Scripture ſ Ep. ad Iubaiā Cyprian held rebaptization and t Aduers Prax. Tertullian Montanisme u Legat. Athenagoras condemneth second mariage And none is free 6 Yea many Fathers haue erred together with one consent as appeareth in general Councels x Turrecr sum l. 3. c. 58. concl 2. Panor de elect elect pot Signif which haue erred and may erre by our aduersaries owne confession y Euseb l. 7. c. 5. With Cyprian in his error of rebaptization took part many great Councels z Refert Bellar. Iustine Irenaeus Papias Tertullian Victorinus Lactantius Seuerus Apollinaris Nepos and many more held the error of the Millenarians And a Bann part 1. pag. 75. our aduersaries grant that the more part of Doctors if some few be against them make no infallible argument in matters of faith but in things not concerning faith the consent of all together maketh but probabilitie and no certaintie Which assumeth it for true that many fathers may erre together with one consent Hence it followeth euidently that euery thing is not vndoubtedly true which a father or many fathers haue written but may with good discretion be examined by the Scripture and if it agree not therewith it may be reiected Yea this ought to be so without any preiudice to their faith that do it For though b Eph. 4.11 God send them for the teaching of his Church yet that sending was no otherwise nor with any greater authoritie then he sendeth the present Pastors now liuing who haue the same authoritie to teach and freedom from error that they had and differ nothing from them but in antiquity which time may bring to them as well as it did to the fathers and yet who doubteth but they may erre in their teaching and without iniurie to the faith be examined in that they say 7 Vpon this ground it is that the Protestants think they are not absolutly tied to euery thing that the fathers haue written They reuerence the fathers and studie their writings and thereby attaine to great knowledge in things concerning our faith and account their books as most excellent monuments of antiquitie but they allow the Scripture onely to be iudge whereby they trie both the fathers and themselues And they thinke it most absurd which the Papists to gul the world with haue written that c Noli meis d. 9 glos §. In istis the writings of the fathers must be obserued at a nailes bredth The writings of Austine and of the other Doctors must be holden to the vttermost tittle d Onuph prim Pap. part 1. c. 6. It is rash and foolish and terrible rashnesse to go against a sence giuen by the Fathers for the vnderstanding of the Scriptures I say we thinke such speeches as these grosse and absurd and we contemne them For e Plut. in Agesil when one told Agesilaus he would bring him where hee should heare a man whistle for all the world like the singing of a Nightingale he answered It should not need for he had heard the Nightingale her selfe So we haue heard the Scripture it selfe more liuely and lesse subiect to error then the purest writings of the Doctors Wherein we are content our aduersaries themselues be iudges For Andradius f Def. Trid. l. 2. saith there can nothing be deuised more superstitious then to count those things for diuine oracles which the Fathers deliuered onely as probable And he addeth that God hath reuealed many things to vs that they neuer saw c. And whereas it is sometime busily obiected against vs that the Doctors liuing so neare the Apostles times were likely to see more then we that liue so farre off Dominicus Bannes a Doctor of their owne denieth this It is not g 22. pag. 58. 59. saith he necessary that by how much the more the Church is remote from the Apostles times by so much there should be the lesse perfect knowledge of the mysteries of faith therin because after the Apostles time there were not the most learned men in the Church which had dexteritie in vnderstanding and expounding the matters of faith We are not therefore inuolued in the more darknesse by how much the more in respect of the time we are distant from Christ but rather the Doctors of these later times being godly and insisting in the steps of the ancient Fathers haue attained more expresse vnderstanding in some things then they had For they are like children standing on the shoulders of giants who being lifted vp by the talnesse of the giants no maruell if they see further then they themselues Thus you see that our aduersaries notwithstanding their cauilling at vs yet take the same libertie in reading the Fathers that we do and thinke it reason sometimes to preferre their owne iudgement afore theirs 8 Neither were it so hainous a matter for vs to deny things written by the fathers if preiudice and malice one at another were set aside For h Augus contra Cresco l. 2. c. 32. contra Maximian l. 3. c. 14. the fathers themselues denied what some had holden before them and I know few Papists of any wit but allow it because the fathers haue their errors and take it for granted that they held many things against the Scriptures Marsilius i Defens
since Christ till now without interruption 2 Gregory of Valenza teaching that it is one property of the Church to be alway visible b Tom. 3. pag. 142. saith this troubleth vs exceedingly in as much as we are not able to shew any company of people which in times past was known in the world to hold that form of doctrine and religion that now we haue brought in And I haue obserued in all my acquaintance with persons affected to Popery in this country where I dwell that they obiect nothing against vs more willingly then this And therefore I will answer it fully and directly And touching the time immediatly after Christ and so forward til 800. yeares were ended I name the Primitiue Church and the other Churches throughout the world professing the faith of Christ and affirme that they were of our religioÌ„ though some corruptions especially laterward came in withall And if our aduersaries deny this we offer to make the triall by the new Testament and writings of all the said ages successiuely out of which we will shew that our faith is the same which the Apostles preached and the fathers for al that time beleeued whatsoeuer came in beside was resisted and disallowed all the difficultie is touching the ages following til Luthers time And we say that all that time also in euery age successiuely there was a Church of our religion Our aduersaries bid vs shew it and name the place and persons whereto I answer two things That touching the place the Church of Rome it selfe was it For in euery part thereof there were some that held our faith and that which was called the Church of Rome was but a contagion outwardly cleauing to it and by reason of the multitude preuailing against it in a sort and obscuring it Concerning the persons and particular companies we lay downe two things first it must needs be granted that such there were because the names of some are extant as for example the Waldenses Wickliffe and the Bohemians which agreed with vs in the substance of our religion Next we are not bound to shew an exact catalogue from time to time precisely of euery such person and companie so that vnlesse we do it we lose our cause for first it was the time of Antichrist wherein the Church must be persecuted and by that persecution be diminished and obscured which is the cause why the professors could not ordinarily possesse whole cities and countries wherein they might professe their faith openly but in all places they liued oppressed with the tyrannie and obscured with the greatnesse of Rome that their names and places with other circuÌ„stances whereby their memory should haue bene preserued could not so easily come vnto vs. Next it is certaine that the Church may be in places where none can see it as c 2. Reg. 19 18. in Elias his time there were seuen thousand in Israel and yet he saw neuer a one of them Whence it followeth that they argue but weakly against vs that say our religion was not because we can shew no professors for Elias could shew none and yet there were seuen thousand Thirdly the want of histories is a hinderance For things past can be shewed by no other meanes and the most of those times were exceeding barren of good writers Baronius d An. 90â— n. 1. noteth such want of writers in the nine hundredth yeare that therfore it is called the obscure age So that many things might appeare at those present times which for want of stories could neuer come to our knowledge And the consideration of this one point may iustly stay the discreete from being too confident against vs when they shall see many things to be done that are not written to the posteritie but he forgotten And more then this we assure our selues that the Church of Rome would in all those ages do her best to deface the memorie of any thing that might witnesse for vs whereby it came to passe that so little was written of the men of our religion For what they writ themselues it was easie for their enemies to suppresse and what their enemies wrote of them is of as much credite as that which the Iesuites write this day of vs. This that I say is more then probable For if at this day our aduersaries e Azor. instit tom 1. l. 8. c. 16. Posseu biblioth select pa. 130. a. wipe our very names out of bookes and commaund that no man shall name vs but in contempt and charge vs with horrible opinions that we hold not as that we make God the author of sinne denie fasting praying and good workes c. we may with good discretion assure our selues their ancestors haue done the like in former ages to the men of our religion Hence it cometh to passe that their memorie is very scant in Popish stories as the matters of the Iewes are rarely mentioned in the writings of the Gentiles though they were famous and where they are remembred it is with contempt and slander and hence it is that Wickliffe and the Waldenses are charged with such vile opinions For if the Iesuites thus charge and belie vs at this day why might not their forefathers belie them in like manner and deface their memorie The man that readeth but Wickliffes owne bookes and compareth them with that which Frier Walden most impudently chargeth him with shall finde this to be true that I say And euery bodie knoweth what monsters are written touching Ierom of Prage by his aduersaries and yet Poggius the Popes owne Secretarie that was an eye-witnesse of his death and triall at the Councell of Constance saith f Epist ad Leonard Aretin inter epist Pij 2 â—p 425. he was a man worthy eternall memorie there was no iust cause of death in him he spake nothing in all his triall vnworthy a good man and he maketh question whether the things obiected against him were true or no. So then the practise of the Papists this day with vs defacing our names belying our opinions burying our memorie corrupting our bookes suppressing the truth of things purging and razing all manner of euidence maketh vs assure our selues that in the same manner our ancestors were vsed and that it is a principall reason why we yeeld not so perfect a catalogue as else we might do 3 That which is more to be said touching this point shall be handled below sect 50. § 46. But the Romane Church is for it hath bene continually without interruptioÌ„ since Christ and his Apostles time still visible professing the same faith without change which now it hath and therefore is Catholicke or vniuersall in Time It hath had and hath at this day at least some of euery countrey where there are anie Christians which is almost if not absolutely euery where that communicateth and agreeth in profession of faith with it therefore it is Catholicke and vniuersall in Place It teacheth a most ample and
thence haue giuen testimony to vs who remain behinde that they are safely arriued there you I say are vnwise that will leaue this way to aduenture the liues not of your bodies but of your soules in a path found out by your selues neuer tracked before In which whosoeuer haue gone yet God knoweth what is become of them since we neuer had letter or miracle or euident token or any word from them to assure vs that they passed safely that way I may account you most vnwise men that will aduenture such a pretious iewell as your soule is to be transported by such an vncertaine and most dangerous way I must needs think that since there is but one way and that the way of the Catholike Church is a sure and approued way you are very vnwise that leaue it The Answer 1 They are vnwise that leaue the way of the Catholicke Church they are no wiser but the very same that follow the way of the Romane Church the reason is because the Roman is not the Catholick Church And therfore we that haue left it and the waies thereof that we might trauell towards the heauenly Ierusalem reioyce in the goodnesse of God that hath called vs to this mercy and daily craue of his heauenly maiestie that he will continue vs therein to our liues end though Papists cal vs to follow them Whose miracles as a Digress 44. I haue shewed giue no testimony that any man in the Popish religion euer came to heauen The miracles of Christ and of his Apostles and of the Primitiue Church belong not to them but vs in that our faith is the same that theirs was that did them The rest contained in the Legends and Indian Newes which are all that Papists can properly challenge are the delusions of Satan and forgeries of men And so the diuell and the Frier playing the Carriers loded their packe-horse with such stuffe and because the Pope paied them well for the deuice they made silly Papists such as the Iesuite is beleeue they came from their friends in heauen This therefore is no sure way to finde the truth vnlesse it be certain that these miracles were sent indeed and then as certaine that they which sent them died in the present Popish religion 2 As for our selues we are not so destitute of letters and tokens as the Iesuite pretendeth sent vs not from men that are departed but from God that gaue them entertainment whose certificate to vs is b 2. Pet. 1 1◠more worth then all the miracles of the world because he sent it vs by his owne Sonne that best could tell who arriued in his fathers house And these letters are the Scriptures God our King c Hom. 39. saith Macarius hath sent the diuine Scriptures as it were letters vnto vs. And Saint Austin saith d Enarr Psal 90. conc 2. These are the letters which are come to vs frō that Citie whither like Pilgrims we are trauelling So that as long as by these Scriptures we can iustifie our faith we haue letters from heauen sufficient to assure vs that all which embrace and obey the faith we professe are safely arriued in the kingdome of heauen This is the reason why the Pope forbiddeth his people the reading of them lest thereby they should know so much and knowing it should forsake him and his lying miracles § 63. I must thinke that since the Catholicke Church is as I haue proued the light of the world and rule of faith the pillar and ground of the truth that you leauing it leaue the light and therefore walke in darkenesse forsaking the true faith and therefore are misled in the mist of incredulity into the wildernesse of misbeliefe Finally hauing lost the sure ground of truth fall into the ditch of many absurdities must needs be drowned in the pit of innumerable errors And erring thus from the way the veritie the life which is Christ residing according to his promise in the Catholicke Church must needs vnlesse you will returne to the secure way of the same Catholicke Church incurre your owne perdition death and endlesse damnation of body and soule from the which sweet Iesus deliuer vs all to the honour and perpetuall praise of his name Amen Laus Deo beatae virgini Mariae The Answer 1 The Church of Rome is not the Catholike Church but the seate of Antichrist and therfore what danger soeuer there be in forsaking the Catholicke yet there is none in refusing the Romane Church Nay t 2. Cor. 6.17 Apoc. 18.4 all such as will be saued must forsake it And they that will abide therein shall find by experience at the last that all the inconueniences which the Iesuite saith belong to such as leaue the Catholicke Church will fall vpon them And therefore blessed be God the Father of lights who hath restored among vs the publicke ministery of the Gospel for the calling of his people out of the damned errors of the Romane Sea into his owne Church And let the earth reioyce and euery child of God therein and giue him thankes who hath made the light of his Church to breake out when the tyranny of the Church of Rome had thought to haue smothered it in eternall darkenesse and with the innumerable errors that it bred to haue seduced misled and drowned it for euer wherby mankinde should haue incurred perdition death and endlesse damnation of body and soule And let my deare countrimen know among whom vnto whom I write these things and for whose sake I will expose my selfe to the vndiscreet fury of seducers and many seduced refusing no paines or dutie that may tend to the enlightning of their conscience and confirming of the vndoubted faith of Iesus Christ wherof I am called to be the meanest preacher that liueth among them LET THEM I SAY AND ALL THE PEOPLE OF OVR LAND WHOM THESE HAPPY DAIES HAVE RECLAIMED FROM THE CHVRCH OF ROME COVNT THIS THEIR CHIEFEST HAPPINES AND WE ARE IT AS THEIR CROWNE that God hath thus made them partakers of his Gospell when the other side euen vnder their eyes lie plunged in ignorance of mind error of faith and vilenesse of conuersation so horrible and prodigious that it needeth teares to bewaile it rather then a pen to report it In recompence wherof let them be CONSTANT AND FAITHFVLL to the end and continue in the things that they haue learned making no question but our faith which could bring so visible a reformation of manners into our countrey so certaine knowledge so vnspeakeable comfort into our minde which could bring the light of Gods owne word the maiesty of elder times the reuerent countenance of the first antiquitie and the perpetuall testimony of our aduersaries themselues for her iustification wil saue their soules if they will obey it For want of which obedience they may and shall perish eternally when the faith it selfe is in no fault And let them LABOVR WITH LOVE AND