but Alphonsus the King of Arragon came in his owne person to his succour as beeing his kinsman and his friend And when all these were met together the report is saith Du Haillan that the Armie of these Hereticks did consist of about the number of one hundred thousand fighting men These things beeing thus discouered by men of your owne part bee ashamed you Papists and blush to spread among your simple and credulous Followers that neuer men did as we doo nor beleeued as wee beleeue before Luther's time but that all Christendome formerly liked of the papisticall doctrine and proceedings But because you shall heare one testimony further touching these Albingenses and Waldenses how honest and truely religious they were I will cite what one Reinerius a man who did hate them and was as it is supposed an Inquisitor against them reported concerning them now 300 yeers ago or thereabout Thus then among much other matter he saith of them There were many Sects of Hereticks long ago among all which Sects that are or were there is not one more pernicious to the Church of God than that of the poore men of Lyons for three causes First because it is of longer continuance some say that it hath endured from the time of Syluester others say that from the time of the Apostles The second is because it is more generall for there is almost no Land into which this Sect doth not creep The third that whereas all other by the immanity of their blasphemies against God doo make men abhorre them this of the Lyonists hauing a great shew of godlinesse because they doo liue iustly before men and doo beleeue all things well of God and all the Articles which are contained in the Creed onely the Church of Rome they doo blaspheme and hate which the multitude is easie to beleeue And as Sampson ' s Foxes had their faces seueral waies but their tails tied one to another so Hereticks are diuerse in Sects among themselues but in the impugning of the Church they are vnited There can hardly be found a more honourable testimony out of the mouth or penne of a bitter and bloudy Aduersary as he was who wrote this much more concerning those good seruants of God We shall not need to ascend any higher since hee giueth witnes of the antiquity of their profession long before his time which otherwise to make plain is as easie as to deliuer that which hitherto I haue spoken And it is not to bee conceiued that Petrus Waldo of whom the Waldenses tooke their name at Lyons had his doctrine from no body but that of himselfe he attained to his owne knowledge since he was not deeply learned Berengarius indeed was onely called in question for denying Transubstantiation in the Sacrament but it may well bee thought that in something else he dissented from the Church of Rome and albeit by his owne weaknes and the importunity of the Clergie he yeelded once or twice to recant and abiure the true doctrine which hee held yet hee had many scholars who by his example would not bee driuen from the right beleef which they had apprehended These scholars were in France in great numbers and in diuerse other lands and Genebrard cannot conceal it but that about the yeer of our Lord 1088 Basilius the Monk did set on foot again the errour of Berengarius And might not the doctrine of both these bee sucked from Bertram who wrote so learnedly and so directly out of the Scriptures and Fathers against the reall presence and Transubstantiation that the Index expurgatorius cannot tel what to make of him But the Bishop of Eureux vnder the name of Henry Constable tearmeth him The great fore-runner of all the Sacramentaries and Richcome the Iesuit disclaimeth him plainly as a Sacramentarie Heretick Then Caluin and Zuinglius were not the first who gain-said transubstantiation Before our ascending thus high we might tell you of Saint Bernard whom although it is likely at the first dash you will challenge as your owne yet when you haue well aduised on him you may let him goe again for albeit hee had his errours which he suckt from the age wherein he liued and we may not in all things subscribe to his iudgement but say of him as commonly it is spoken Bernardus non vidit omnia yet wee finde in him saniorem partem a liberall profession of many good sound points agreeable to the Gospell Hee for a fashion acknowledgeth many matters to be in the Pope and giueth him greater titles than any Papist can iustifie but it is by such insinuation to win him more attention frō Eugenius and then hauing procured liberty or rather taken it to himself he schooleth and lessoneth the Pope plainly shewing that he liked not of their ordinary courses neither did hee repute him to haue that preeminence or prerogatiue which his Parasites did allow him But touching the matter of merit by good works for iustification alone by Christ of free-will for certain assurance of saluation in the death and by the strength of our Sauiour and for disliking then the vile life of the Clergie how cleer how learned how copious is hee These things wee teach together with him and notwithstanding his other slips we doubt not but his soule doth rest with the Lord God pardoning vnto him his errours and his ignorances which hee being carried with the stream of that Time did neuer discusse but took them as they were deliuered to him without scanning or examining And to this good hope we are firmly induced by that Saying of Saint Paul Other Foundation can no man lay but that which is laid which is Iesus Christ and if any man build on this Foundation gold siluer precious stones timber hay or stubble euery mans work shall bee made manifest for the day shall declare it because it shall be reuealed by fire and the fire shall try euery mans work of what sort it is If any mans work that he hath built-vpon abide he shall receiue wages if any mans workburn he shall lose but he shall be safe himself He held the Foundation of iustification onely by faith in Christ and that our best deeds are but via Regni non causa regnandi the way to the Kingdome not the cause of raigning and for that cause we doubt not but his soule is safe though his hay and stubble of praying to Saints and such other stuffe as cannot endure the fire of the holy Ghost's triall doo burn and consume And this is our iudgement touching many other both before and after the time of Saint Bernard that holding Christ the Foundation aright and groning vnder the heauy burden of humane traditions satisfaction and other popish trash they by a generall repentance from their errors and lapses knowne and vnknowne and by an assured faith in their Sauiour did finde fauour with the Lord. Such as these were we hold to be
great desire heare his sermons did read the scriptures being turned by him into their mother tongue so that they could dispute with the Priestes which the very women were able to doe yea and one woman did make a Booke Not long after three of the schollers of this Preacher did affirme that the Pope thē liuing was Antichrist who had proclaimed a Croisado against a Christian King that was Ladislaus King of Naples then infesting the lands of the Church of Rome These three persons were martyred for this speech and tooke their death patiently In small processe of time this Doctrine so multiplied that as Onuphrius hath the Councell of Constance was called principally for two things the one was against the Hussites the other to take away the Schisme between the Popes These of liklihood grew great that now a generall Councell was called against them Neither did the people only agree in faith with Iohn Hus but the Nobles of Bohemia stood apparantly for him in so much that they sent two seuerall and solemne supplications to the Councell of Constance in his behalfe And when these their request were neglected and Iohn Hus and Hierom of Prage contrary to the Emperors safe conduct giuen to the former of them were burnt the Nobles of Bohemia did mightily murmure against the Fathers of the Councell in so much that Sigismund the Emperour to giue them satisfaction on his behalfe did write vnto them excusing himselfe touching the death of these men and laying the fault vpon the Councell But this gaue not contentment vnto the Bohemians now robbed of their principall Pastor but being mooued at the perfidiousnesse of those at Constance they assembled themselues together to the number of thirtie thousand and in the fields vpon three hundred Tables erected for that purpose they receiued the Eucharist in both kindes Afterward they rushing into the Churches and Monasteries did breake downe the Images there It was not long after but that vnder Iohannes Zisca a Noble and victorious Warriour these Hussites grew to bee of Souldiers fortie thousand in one armie who got into their hands the Castle of Prage the chiefe Citie of Bohemia Then not long after did Pope Martin the fift publish a Croysado against these whom hee called Heretiques promising remission of their sinnes to such as could destroy them Notwithstanding these hated persons did still prosper getting many Victories vnder Procopius and other Captaines but especially vnder Zisca who was of that dexteritie and felicitie in his Warres as that Cochleus almost amazed at his strange successe sayeth That scant any Historie of the Greekes or Hebrewes or Latines doeth mention such a Generall as Zisca was Hee built a new Citie as a refuge for his men and called it Thabor whereof diuers embracing the Doctrine of Hus were afterward called Thaborites A second time did Pope Martine proclaime a Croysado against them graunting remission of sinnes to all who did either fight or contribute money against them Vpon which there were at one time fortie thousand Germane Horse men gathered to destroy them but such was the terror of their name that vpon the approaching to them the Horsemen of their owne accord turned their backes and fled The Popish Authour saith that there was in this some secret Iudgement of God but hee thinketh the cause of their ill successe was that they had Bishops and Priests to their Leaders and Captaines By this time came on the Councell of Basil which as Onuphrius saith was held against the Hussites This sheweth that there were many which may also appeare in that the Fathers at Basil did by an Indulgence graunt to the Bohemians this dispensation That contrary to the Act of the Councell of Constance they might receiue the Eucharist both in Bread and Wine Genebrard who was euer a true seruant to the Pope confesseth so much but addeth withall that the Cup was permitted vnto them because that alwaies before had beene their custome so to communicate yet saith he all was on that condition That they should not finde fault with the contrary vse nor seuer themselues from the Catholique Church in other Rites and Doctrines Cochleus nameth no such condition Nay to shew that simply and directly it was yeelded vnto them hee reporteth that the Legates of the Councell of Basil did thus expound that which was concluded in the Bohemians behalfe The Councell doeth permit the Eucharist vnder both kindes not tollerating it onely as a thing euill as to the Iewes was permitted a Bill of Diuorce but so that by the authoritie of Christ and his Church it is lawfull and profitable to the worthy Receiuers Where is it likely that vnlesse the Bohemians now after Husses death had beene a strong partie the Antichristian rabble would haue yeelded to their importunitie so directly against the Canon of the next precedent Councell Indeed the Emperour Sigismund did afterward take a course to lessen their number when he sent many of them into Hungaria against the Turkes that there they might either conquering winne to him victories or being conquered themselues so be destroied and perish He who list to see more concerning the multitude of these Professors let him but looke on diuers places in the workes of Aeneas Syluius who was afterward Pope by the name of Pius the second and hee shall finde him reporting of his owne knowledge as trauailing himselfe into Bohemia that they were many and very earnest also in their Religion If heere it should bee replyed that these perhaps were base people and of the vulgar who thus followed Iohn Hus but men of learning and knowledge or persons of authoritie they had none to ioyne with them the course of the Story will easily cleare the same and shew that they had both learned Pastors and great Magistrates who beleeued as they beleeued and stood wholly with them Of what literature Hus himselfe was is euident by his workes yet remaining and by his personall withstanding the whole Councell of Constance And what learning what eloquence what memory all admirable were in Hierom of Prage as also with what singular patience he tooke his death is most significantly deliuered in an Epistle of Poggius who as an eye witnes beheld him and seemed to be much affected with the singular parts of the man Which noble testimony of that worthy Poggius is acknowledged by Cochleus Whilst these two liued there were diuers Priests and Preachers which agreed in their doctrine and in their Sermons reproued the Popish Clergy for their Simony keeping of Concubines auarice ryot and Secular-like pride But after the death of those two famous seruants of God their followers got to them a Bishop who was a Suffragane to the Archbishop of Prage and by him they put into holy Orders as many Clerkes as they would Which the Archbishop tooke so ill that he suspended his Suffragan But it
and Head of the Church and appointed no one to be his Vicar 7 that priests may be maried 8 that Saint Peter was neuer at Rome 9 that The Popish Synagogue is a denne of theeues 10 that The Doctrine of the Pope is not to be followed because it leads to euerlasting destruction In the time of this Marsilius liued the noble Poet â—â—ente who wrote also a booke against the pope concerning the Monarchy of the Emperour but for taking part with Lewes Bauiere he was condemned for an Heretike and his book as hereticall Then also wrote Occam directly to the same purpose but for his labour therein and his large reproofe of the Papacie in other points hee was excommunicated by the Romane Bishop which he so much contemned that hee not vnwillingly dyed vnder that Sentence About that time were heer and there dispersed sundry godly men who saw more than the common sort touching religion as Hayabalus a Minorite who frequently said in his Sermons that The Church of Rome was the whore of Babylon and that the Pope and his Cardinals were meere Antichrists which propositions were held somewhat before also by Gerhardus and Dulcinus two learned men This Dulcinus may bee thought to haue many followers since Cochleus could say that Iohn Hus committed spirituall fornication with the Wickleuists and with the Dulcinists The same opinions concerning the Pope and Rome did that rare man Franciscus Petrarcha seeme fully to embrace as may appeare to any who will reade his workes howsoeuer Cardinall Bellarmine labour to make the world beleeue otherwise beeing desirous to haue vs thinke that Petrarch spake not against the Pope but some abuses in the Court of Rome And to make it plaine that it was not a slight conceipt or onely in a few that The Pope was Antichrist and Rome was Babylon Apo. 17. God stird vp yet more in that age who proclaimed the same matter as Petrus Iohannes Biraensis or Piranensis who was a Minorite and for teaching so was digged vp after that he was dead and his body after the Sentence of Clement the Sixt was burnt A few yeeres after him did Iohannes de Rupe-scissâ— a Monk teach the same doctrine which as euery man may ghesse doth ruinate the Papacy in euery respect Iohannes Gerson came not so farre but saw in his age many horrible abuses of the Church of Rome and in his writing spake liberally of it And it did bite deepe when hee disputed that the Pope might bee taken away safely from the Church and yet no danger follow of it But let vs now goe a little higher I mentioned before how Cochleus saith that Iohn Hâ—s took his doctrine from the Wickleuists and the Dulcinists Heare I pray you what he saith Hus did commit spirituall fornication with many aliens with the Wickleuists the Dulcinists with the Leonists the Waldenses the Albingenses and other of that sort enemies of the Church of Rome These Leonists or poor-men of Lyons and Waldenses and Albingenses were the same men but diuersly on diuers occasioÌ„s tearmed by the Roman Synagogue which hated them Their opinion then did Hus maintain AEneas Syluius doth also witnesse the same affirming that the Hussites did embrace the opinions of the Waldenses There you may see that their doctrine was against the Primacy of the Pope Purgatory and such like matters Genebrard who saith that these Waldenses began Anno 1170. or as some other will 1218. rehearseth out of Syluius these opinions of theirs that Prayers for the dead and Purgatory fire are an inuention of the Priests couetousnesse that Holy Images are to be defaced that Confirmation and Extreme Vnction are no Sacraments that Auricular Confession is a trifling thing Hee who list may see a great many more of their positions agreeing with the doctrine which we teach which may well also be gathered from the Iesuites themselues For that is the cause that Bellarmine ioyneth these together as Hereticks the Berengarians the Petrobrusians the Waldenses the Albingenses the Wickleuists the Hussites the Lutherans c. And Lewes Richcome another of that Society in his defence of the Masse against the Lord Plessis saith that The Ministers for the confirming of their figuratiue sense in This is my body haue none for their Doctors for their Antients for their Fathers but Berengarius Zuinglius Caluin Carolastadius Wicklef the Albingenses the Waldenses These Waldenses then and Albingenses are ours by the confession of our Aduersaries and of these long agone there were no small company For as Du Haillan in the life of Philip the Third King of France speaketh being driuen from Lyons in France they withdrew themselues into Lombardy where they so multiplied that their doctrine began to spread through Italy and came as farre as Sicily As the same Author writeth Philippus Augustus came to his Kingdome Anno 1180. which is now more then foure hundred yeeres since and in his time it was that the Albingenses did so increase in France that the Pope and Princes adioyning were afraid of their number Hee who readeth the Story of them shall see that they are reported to haue held many grosse wicked and absurd opinions mingled with their true Doctrine But Du Haillan the best and iudicious Chronicler of France and no partiall witnesse in our behalfe since his profession touching Religion was such that hee was imployed to write that Story by King Henry the third had not so little wit but that he perceiued those imputations to bee laid on them in odium and of purpose to procure their defamation See how wisely hee speaketh truth and his conscience and yet so coucheth it that his fellowes might not bee iustly offended at his words Although saith hee these Albingenses had euill opinions yet so it is that these did not stir vp the hate of the Pope and of great Princes against them so much as their liberty of speech did wherewith they vsed to blame the vices and dissolutenesse of the said Princes and of the Clergie yea to tax the vices and actions of the Popes This was the principall point which brought them into vniuersall hatred and which charged them with more euil opinions then they had Now first that they were not men infamous either for their vile opinions or filthy conuersation and secondly that they were not onely base and poore people it is euident by this that so many noble and worthy men took part with them yea to the aduenturing of their liues in their company and for their behalfe as the Counts or Earles of Tholouse of Coninges of Bigorr of Carmain yea the King of Arragon And when Raymund the Earle of Tholouse was for his beliefe excommunicated by the Pope and a Croisado was proclaimed against him and the Albingenses as if they had beene Saracens or Infidels not onely the Counties of Foix and Coninges came with all their strength to assist Raymund
A TREATISE OF THE Perpetuall Visibilitie AND Succession of the True CHVRCH in all AGES AT LONDON Printed by HVMâ—REY LOVVNES for ROBERT MILBOVRNE 1624. TO THE READER KIng Salomon the Mirror of wisdome who digged deepest into the richest Mines of diuine and humane knowledge exhorts others to search after that which himself had found in such abundance and he sets an edge vpon our desires by promising If thou seekest after her as for siluer and searchest for her as for hid treasure then shalt thou finde the knowledge of God c. Of so pretious a Talent when wee haue found any parcell wee ought not to hide it in a napkin much lesse to bury it in the bowels of the earth by concealment or suppression for Veritatem celare est aurum sepelire To conceale the Truth is to burie gold and therby to depriue not only others but our selues also of the benefit and vse thereof Wherefore Saint Austen sharply censureth such as would challenge a peculiar interest and propriety in this which is the true common treasure of Gods Church saying Veritas nec mea nec tua nec illius est sed omnium nostrum quos ad eius communionem publicè vocas admonens nos vt nolimus eam habere priuatam ne priuemur ea The truth is neither mine nor thine nor his but all ours in common whom thou O Lord callest publikely to the communion thereof dreadfully admonishing vs not to desire to haue it priuate lest we be depriued of it Now of all truth this day in controuersie there is none more sought after by some than the visibility of the true Church which retained the purity of the Apostles doctrine vnmixed with dregs of errour and superstition especially in the gloomy and dark Ages before Luther As for higher times and neerer the Apostles such was the clarity and splendour of the pure Church that in a manner it obscured the Sun But in succeeding and degenerating times after the number of the name of the Beast 666 it began much to be obscured and clouded with ignorance and superstition and in the thousandth yeer in which Satan was let loose and much more after euen till the happy reformation in these later Ages it was so eclipsed especially in the Western Parts of the world that some confidently affirm it was quite extinct The Woman clothed with the Sun hauing the Moon vnder her feet was now fled into the Wildernesse and had but a fewe Stars to discouer her By the conduct and lustre wherof yet many Wise-men follow'd her obscure track and found her Among whom the most reuerend religious learned and painfull Authour of this enfuing Treatise concerning The Visibility and Succession of the true Church deserueth to bee named in the first rank who hath more particularly and perspicuously trauelled in this Argument than any in our English Tongue It was the manner of the Heathen Race-runners after they had finished their course to deliuer a Lamp or Taper to the next Runner Semblably whereto this Christian Antiquary shewes vnto thee how the noble Worthies of the Christian world and Fore-runners of our faith after they had finished their course deliuered the Lamp of their doctrine from one to another as to omit other former-bearers of this Light Bertram to Berengarius Berengarious to Petrus Bruis Petrus Bruis to Waldo Waldo to Dulcinus Dulcinus to Gandune and Marsilius they to Wicklef Wicklef to Hus and Ierome of Prague and their scholars the Taborites to Luther This Treasure of Antiquitie falling into my hands and finding it hard to come-by I thought fit to publish it and make it more common that so all that loue the truth might cleerly see in it the perfect Image of their Mother the true Protestant Church partly blubbered with tears partly smeared with bloud by the cruelty of the Man of sinne and his Complices in former Ages About which dolefull Image we may fitly write these words of the Prophet Micah for a Motto Reioyce not against me O my enemy when I fall I shall rise when I sit in darknes the Lord shall be a Light vnto mee Such a Light hee hath been Before and In our daies and Henceforth will bee according to his promise til he shall dispell all darknes and consume the Man of sin with the Spirit of his mouth and destroy him with the brightnes of his Comming Euen so come Lord Iesu come quickly A TREATISE OF the perpetuall Visibilitie and Succession of the true CHVRCH WEE teach that as from the beginning long before the Incarnation of Christ God euer had his Church yet sometimes more visible and glorious and sometimes more contracted and obscured so since the appearance of our Sauiour at all times infallibly and without exception there haue been chosen children of God who haue retained his faith and calling vpon his name haue studied to expresse their knowledge in their life by retyring themselues both from the loose conuersation of Libertines and the profanation of Idolatrous persons Neither euer was there any of our profession which did teach or write the contrary But wheras the Synagogue of Rome layes it downe for a fundamentall Rule that this Church hath been and must bee in all ages a visible and conspicuous Congregation at the least consisting of an apparant Hierarchy so that at all times a man may poynt it out and may repaire thither as to a matter eminent yea and in a sort pompous too or to say as Stapleton speaketh when he doth most extenuate it It is euermore visible in respect of her Gouernours and Sheepheards but most of all for the Pope or cheife Pastor thereof To which Pope Bellarmine assigneth that he cannot erre in iudgment and to the people and Cleargie of Rome where this sensible Church must principally be that they cannot erre with a personall errour so that all altogether erre we therein doe dissent from them and maintaine that although when the godly are most driuen to extremities by Heresies or persecutions they bee visible each to other and acquainted with some other brethren who are in like case with themselues yet they are not so apparant to other men as that at all times they know where to find Assemblies and Congregations of them But that the Bishop of Rome and his Pontificall Clergie should haue the face of the Church tyed and inseperably ioyned vnto them wee can in no sort yeeld but doe disclaime it as a flattering tale suggested to that Bishop by such parasites as are about him and from time to time doe depend vpon him And that it may bee seene what reason we haue of this our assertion wee first shew that the estate of the faithfull was frequently so before the comming of Christ. For when it lay as hid in some fewe persons within the single Families of the old Patriarks before and after the Floud what great boast could there bee made of it Nay
disturbe the peace of the vniuersall world Whereunto Liberius did not take exception saying that the visible Church stood for him and Athanasius but rather giueth another reason to make good his being alone Be it that I am alone notwithstanding for that the cause of the faith is not the worse for a great while agoâ—e there were three onely found who would resist the Kings commandement Heere the Church for any external shew was low brought for if any body held it vp it was Athanasius who then played least in sight and durst not appeare For this Liberius who did for a time second him did afterward shrinke He went at first into banishment in defence of the truth but after that he was solicited and laid at by Fontunatianus that he relented and condiscended to subscribe to the Arrian heresie as Hierom witnesseth who liued in that age and was long conuersant in Rome and therefore could better report what was the issue of Liberius his constancie then some others who doe relate it otherwise What can be said for him Bellarmine hath but yet inforced by the euident testimony of Athanasius Hillary and Hierome he confesseth so much as I haue here set down but couer it he would that he only consented to the externall act of subscribing but remained in heart Othodox Why should it then bee a maruell if in processe of time Antichrist growing to greater strength the Church should bee in couert It is no more then often fell out vnder the Iewish Synagogue hath bin exemplified to haue been since among the Christians and was so euidently foretold before In so much that by the example of the woman it can not bee the true Church vnlesse it should be hidden in the wildernesse Which while our Popish teachers deny to agree to their Romish Church but professe that it hath euer been in sight they themselues doe by a consequent proclaime that they are not the pure and vndefiled flying woman but another painted harlot and strumpet The true Church is for a time out of sight in the wildernes but so say they was their Church neuer and therefore will they nill they their Church is not the true Church And here to the end that the slaunderous calumniation of our aduersaries may the more be manifested to all those who wil not wilfully close their eyes against truth I will a little shew the vanity yet maliciousnes of their obiection when they say there was neuer any of our faith before the daies of Luther who in the yeare 1517 began for his part to display the kingdome of Antichrist Where I pray the Reader to consider that the most part of those whom I shall cite are Popish Writers and no way partially affected towards vs. We say then that Martine Luther was not the first brocher of those points which he taught again't papistry but as he did originally deduce them from the Scriptures out of the works of the ancient Fathers so he did derine them also hereditarily from other who immediatly before him had taught the same doctrine left it both in books the hearts of men recommended vnto him as principal parties herein I name Iohn Hus Hierome of Prage and all such as were their schollers in or about Bohemia who before Luthers time oppugned the beliefe of the church of Rome their profession was not extinguished vntill his dayes howsoeuer it before had bin mainly assaulted If we could learne this no where els yet Fr. Guicciardine an Italian Florentin Historiographer would informe vs of it who writing of the yeare 1520 saith plainly that Luther did set abroad the Heresies as he tearmeth them of the Bohemians and hee nameth there Hus and Hierome as former diuulgers of the same and Petrus Messias a Spaniard therein agreeth with him who mentioning the opinions of Hus and the Bohemians saith they were the seed of those errours which were afterward in Germany alluding to the doctrine of Luther There is no man whose testimony in this behalfe may be of more worth then Ioh. Cochleus First because he wrote a large story of purpose concerning the Hussites therfore by his long search reading and writing in that argument may be persumed to know as much as any Secondly because it may be well imagined that he would fain nothing to do Luther good in as much as he also wrote a volume purposely against that worthy seruant of God intending to rip vp his whole life from yeare to yeare and to censure all his works yet this enemy of his in the Story of the Hussites doth plentifully satisfie vs about the matter now in question One where he telleth vs that Hus did slay soules for an hundred yeares together neither yet doth he cease to slay them by the second death Within an hundred yeares after him came in Luther according as the said Iohn Hus did prophecie not long before his death And when it is added that yet he doth not cease to slay it is manifest that his Doctrine remained till the dayes of Cochleus In another place he relateth that Luther did stirre vp seditions in Germanie by the Books of the Hussites Afterward he calleth those who were in Germany in his time New Hussites And againe Hus did so rent the vnitie of the Church that vnto this day there remaineth a pitifull diuision in Bohemia He proceedeth in the same matter elsewhere saying That the people of Germanie are now by Luther partakers of the Heresies of Hus and Hierome One sort of the followers of this Iohn Hus did call themselues Thaborites and these were they who most dissented of all from the Doctrine of Rome Of these he speaketh thus Vnto this day remaineth the Sect of the Thaborites in many places of Bohemia and Morauia vnder the name of Picards and Waldenses Lastly the same Cochleus in the yeare 1534. doth wish that hee may see the remainders or leauings of the Hussites to returne to the Church and the Germanes to cast out all new Sectes VVhat can bee more euident then that the Doctrine of Iohn Hus was sensibly and apparantly continued somewhere euen till the dayes of Martin Luther Vnto which may bee added that whereas Luther began to shew himselfe but in the yeare 1517 that very yeere was ended the Councell of Laterane held at Rome and finished by Pope Leo the tenth And there consultation was had of reforming the manners of the Church and of recalling the Bohemians to the vnity of the Church of Rome And as these Testimonies doe conuince that the Christian Confession of Hus was not extinguished at the comming of Martin Luther so may there be good reason assigned why it did so long continue in as much as it was imbraced by many and earnestly maintained euen vnto the death When Hus began first to preach the people which vsed handy craftes did with
the world most detestable most wicked setting to sale of al SacrameÌ„ts most insatiable auarice most impudent fornications most putrified vncleannesses rottennesses most abominable Concubines keeping most polluted manners most dissolute most corrupt gestures and behauiors harlotry euery where too too much multiplied in the Clergy wherwith alas the whole world lieth corruptly filthy Also the Lucifer-like pride of the Clergie is exalted aboue God their dainty daily banquets their abundant riches and rich abundance their disquietnes most litigious being the chiefe root of the quarels of the world their curiositie most vaine their most vnseemely pompe of apparell their conuersation most Secular-like their most open transgression of all the Commandements of God their most remisse care of soules their most negligent regard of the word of God This he saith for himselfe but concerning the Thaborites who indeed came neerer to the purity of the Gospel he witnesseth of them that they held that materiall bread doth remaine in the Sacrament that the Saints now triumphant are not to be called vpon that there is no purgatory that no suffrages or prayers are to be made for the dead Also they allow not of the holy dayes almost of all the Saints nor of Eue or Vigils that goe before them nor the consecrations of visible things as salt oyle holy water Bels and such like They haue a schismaticall celebration of their Masses that is a seuerall sort of Church-seruice and refuse the most celebrious seruice of the Church and the rites and administrations of almost all the Sacraments Let our Papists now speak whether they we do not agree in the same doctrine altogether For I doubt not but they who had receiued so much grace froÌ„ God as to see al these things were also partakers of farther knowledg in the misteries of saluatioÌ„ While I haue spokeÌ„ thus largely concerning these good Christians in Bohemia let not any man imagin that Christs faithfull flocke was restrained within the compasse of that countrey so that godly men were else no where to be found For certaine it is that betweene the times of Io. Hus who was burnt in the yeare 1415 and the first standing vp of M. Luther were very many other who in that darknes did see what belonged vnto the light of the Gospel Among these may be reckoned as very memorable the Waldenses who about the yeare 1508 do make an answer in defence of themselues and therin as they testifie that then they had Priests of their owne so they speake against Purgatory and most openly against Transubstantiation The same touching Transubstantiation they doe in a Confession of theirs where also they impugne Adoration of the Eucharist There also they name the Prelates Vnsauorâ— Salt and auouch that the execrablâ— naughtinesse which was in them by the instinct of the Deuill did driue them away from the Sea of Rome For the Papists in their Sermons did call one another Schismaticks Hereticks Sacrilegious false Prophets rauening VVolues the Beast and Whore in the Reuelation of these there were many in one part of France who time out of mind had refused to beare the yoake of the Pope and therefore in the dayes of Frauncis 1. King of France by a bloudy decree of that King but by the execution of one Minerius a most cruell person Merindol Cabriers with some other villages about them were sacked and destroyed men women children being slaine yea diuers of them being stripped starke naked first and then murthered and fortie poore women being burned in a Baâ—ne I may adde vnto these many worthy men here there dispersed whereof all cryed out against the Church of Rome and desired a reformation and many of them apprehended and deliuered to other the true meanes of Iustification which is the nearest point of saluation The Author of the 16 Century nameth about the yeare 1500 and somewhat after but yet before Luther Baptista Mantuanus Franciseus Picus Earle of Mirandula both which much inueighed agaiust the Clergy and their whole practise Also one Doctor Keiserspergius another called Iohn Hilton a third named Doctor Andreas Proles and Sauanorola all groning vnder the burthen of those times The Oration of Picus in the CouÌ„cel of Later an is extant where besides his most bitter taxing of the filthy behauiour of the Clergie he vseth these words Pietie is almost sunke into superstition How Mantuan doth euery where pay the Romanists may appeare to those who read his workes But one place of him I will name Petrique domus polluta fluente Marcessit Luxu nulla hic arcana reuelo Nonignota loquor liceat vulgata referre Sic Vrbes populique ferunt ea fama per omnem I am vetus Europam mores extirpat honestos Sanctus ager scurris venerabilis ara cynaedis Seruit honorandae Divum Ganymedibus aedes Quid miramur opes recidiuaque surgere tecta Thuris odorati globulos cinnama vendit Mollis Arabs Tyrâ— vestes venalia nobis Templa Sacerdotes Altaria Sacra Coronae Ignis Thura Preces Coelum est venale Deusque Some of them I English thus Priests land now Iesters vile doth serue the Altars Bawds maintaine Of holy Churches of the Gods lewd Ganymeds make their gaine Why doe we wonder that their wealth and houses falne doe rise Sweet Frankincense and Cinnamon are the onely Marchandise Of the Arabians and but Clothes the Tyrians vse to sell But with vs Churches Altars Priests yeeld money well Things hallowed crowns fire frankincense the Prayers which we make Yea Heauen yea God are saleable if money wee may take The opinions of Sauanorola against Popery are many and for them howsoeuer it be otherwise coloured he was burnt In the matter of free Iustification he is cleare And the same is written also of Trithemius another learned man who liued at that time How in England Christ had in all these times Professors of the truth I shall haue occasion to shew anon when I come to speake of Iohn Wiclefe In the meane while I shal not do amisse to meÌ„tion some other whowere between the daies of Io. Hus M. Luther A special oppugner of the Papacy was the learned Laurentius Valla a Romane Patritian and Canon of S. Iohn of Later an there He wrote a Treatise of purpose against the forged donation of CoÌ„stantine He prouounceth of his own experience That the Pope himselfe doth make war against peaceable people soweth discord between Cities Princes The Pope doth both thirst after mens riches and swalloweth vp his owne He maketh gain of not only the Common wealth but the Estate Ecclesiasticall and the holy Ghost The latter Popes do seeme to labour this that looke how much the ancient Popes were wise and holy so much they will be wicked and foolish He liued about the yeare 1420 and for the freenesse of his speech and pen was by the Pope driuen into exile About
Fellowes to inuent and deuise touching vs whereas we vtterly disclaim these and the like positions as execrable and vngodly yea that Mounti-bank which once before I mentioned hath not blushed to asseuere that we so teach as that by our doctrine the Protestants are bound in conscience neuer to ask God forgiuenesse of their sinnes and that They are bound in conscience to auoid all good works as also that We make God the only cause of sinnes and hold that God is worse than the diuell So shamelesse was this fellow growne that hee neither knoweth nor careth what hee saith and yet many a poor Papist abused and gulled by the diuels deceiuing instruments doth swallow such Gudgeons and runneth away with these things beeing as verily perswaded of them as that the gospel is true Such a hand the seminary Priests haue ouer their disciples that they may not read our Books to see whether these obiections be true or no neither may they hear ought to the contrary Now if they thus vse vs who can speak for our selues will any man maruell that those who professed the Verity two or three hundred yeers since doo taste of the malignant aspersions of those Times The Romanists notwithstanding all this which hath been said doo not yet so leaue vs but once more further adde that none of all those which hitherto haue been named or can be named but in some knowne consessed and vndoubted opinions did vary from you and therefore they and you may not bee said to bee all of one Church Our Masters of Rhemes doo think that this lieth hardly vpon vs and therefore thus vauntingly they vrge that They will not put the Protestants to prooue that there were 7000 of their Sect when their new Elias Luther began but let them proue that there were seuen or any one either then or in all ages before him that was in all points of his belief What the old Fathers taught we may haue time heerafter to shew but for other of later time it is most easie to manifest that all those whom before I haue named did generally for all main matters teach the same that we now doo teach There is no Papist who can truely and without calumniating them or faining things vpon them demonstrate that in causes which touch the substance of faith or the foundation of Christian Religion they did dissent from vs. Hee that will try this let him look on the Declaration of Walther Bruite which I before mentioned and let him read it set down by himself and not reported by other And what did that learned Lay-man deliuer there which was not the belief of Wicklef and the rest of the English professing the Gospell in those Times But if there bee in some petty matters yea questions of some reasonable moment difference of opinion between them and vs shal wee not therefore bee of the same Church with them or they with vs Yes verily for otherwise many of the antient Fathers should not bee of the Communion of Saints or Catholick Congregation with those who came after them and amended their errors for was not Lactantius spotted with the Millenary infection and Cyprian with the matter of re-baptizing Had not Austen an opinion of the necessity of the Eucharist to bee administred to children and that infants being dead without Baptism were not onely depriued of the fruition of heauenly ioies but were damned to the pit of hell and to euerlasting torments And what man religiously affected will suspect but that although S. Cyprian and the other African Bishops assembled in a Councell did concerning the new baptizing of those who were already baptized by Hereticks determine clean contrary to Cornelius and the rest of the Italian Bishops yet they should not bee of the same faith in generall and of the same holy Church whereof Cornelius was Saint Austen can thus write concerning Cyprian Whereas that holy man Cyprian thinking otherwise of Baptisme then the matter was which was afterward handled with most diligent consideration established did remain in the Catholique Vnity both by the plentifulnesse of his charity a recompence was made and by the sickle of his suffering there was a purging In another place hee saith The authority of Cyprian doth not terrifie me but the humility of Cyprian doth refresh mee He meaneth that if that worthy man had liued to haue seene more light in that argument or to behold what the succeeding time had reuealed and concluded in that behalfe hee would in great humility and meeknes of heart haue conformed himself and yeelded vnto it which may iustly seeme for a true defense of the Waldenses Io. Wicklef Iohn Hus or any other seruant of God who might seeme in matters of small moment to vary from vs. And thus I trust that by this time it appeareth to euery one who will not wilfully cloze his eies and stop his eares against an apparant truth that God hath at all times had his Children holding the verity of Christian Religion and not approouing of the filthy Superstitions and sacrilegious Idolatries of the abominable Antichrist of Rome So that it is a most fond collection that either the Popish Conuocation or Confusion are the right and vndoubted Spouse of Iesus Christ or else that for one thousand yeeres together there was no Church in the world They doat much vpon themselues and on the opinion of their beauty who in such intolerable deformities doe predicate and magnifie their Synagogue as the vnspotted wife mysticall body of our most blessed Sauiour Truth it is that intending to blinde the ignorant and to abuse the simple they labored by all externall pomp and shew to giue to their hypocrisie outward formality a settled opinion of pietie sanctitie and for that cause there was no corner of the braine of man or rather of men in many Ages succeeding together vnsought to procure glory to that which in it selfe was very vnglorious Their care therefore was to conuert the eies of all persons on their externall hue which was maruellously adorned and garnished to the sense with their Crosses set vp or carried before some Prelates with the triple Crowne of their Popes in the red Hats of their Cardinals the precious attire of some in their Churches their prodigious apparel abroad the diuers color'd Couls of their Monks such singing chanting with Organes such ringing of Bells such trimming of Images and many more such sensible matters as that neither the Iewes nor the Gentiles had the like And among al this if true Religion in diuers were present it is not to be maruelled at if shee were scant seene or if no notice were taken of her for her poore and vntrimmed or vngarnished hue for her naked simplicity and vnpainted integrity It was the commendation giuen to Salomons Beloued by whom the Church is represented that the Kings daughter is all glorious within her beauty consisting
of purity in faith verity in doctrine seuereness in behauiour innocency patience and such like spirituall complements And these are as much contemned in others by the Antichristian Rabble as they are neglected in themselues whereas their externall pomp on the contrary side is as much despised by the Lord as it is magnified in their fleshly and carnall imaginations The Lord direct vs in his own waies and call home such as wilfully or by ignorance haue gone astray that at length they may bee reduced to the sheepfold of Christ Iesus to whom with his Father and the blessed Spirit be praise for euermore Amen FINIS L. 12. confess c. 25. Erasm. Ad. * Pers. Sat. Nunc in decursu lampada trado c. Lucret. Et quasi currentes vitalem lampada tradunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Micah 7. 8. 2 Thes. 2. Sect. 1. a In Antid Matt. 24. b De Rom. Pontif. 4. 4. Sect. 2. c Psalm 12. 1. d 1 Sam. 22. 18 e Esay 1. 5 6. f Esay 1. 29. g Ierem. 5. 1. h Ezek. 22. 30. i Mich. 7. 1. Sect. 3. k 1 King 19. 18 Rom. 11. 4. l Ezek. 9. 4. Apoc 7. 3. m 2 Tim. 2. 19 n 2 Kin. 21. 4 5 o 2 Kings 16. 11. p Verse â— q 2 Kings 17. 29. r Esay 1. 1. Rom. 11. 4. t Psal. 13â— 14 u 2 Chro. 33. 4. Sect. 4. a Math. 23. 24. 2 Mach. 4. 8. 24. c. 11. 3. Ioseph de Bell. lud 4. 5. lib. 5. 9. b Iohn 11. 51. c Math. 2. â— d Luke 12. 22 Rhem â—Annot ibidem e Math 26. 56. f Iohn 19. 25. Nich. de Clem. de Mater Concil g Acts 1. 13. Actes 8. 2. Sect. 5. i Luke 18. 8 k 2 Thes. 2. 3. Rhemes in 2. Thess. 2. â— m Apâ—c 12 6. n In Prefat super Apocal. o In Argument Apocal in Apoc. I. 1. p Rom. 4. 6. q Iohâ— 11. 15. r Apoc. 12. 6. f Mark 13. 22. t Apoc. 11. 2 3. 12 6. 13. 5. Dan. 7. 25 Sect. 6. u Math. 16. 18. w Tertull exhort ad chastit x Math. 18. 20 a Phil. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b De Baptism contra Donatist 6. 4. idem spiritus 〈◊〉 ea dimit tit i. peccata quod datus est 〈◊〉 sanctis c. c Apoc. 13. 16. d Cap. 17. 2. 21. e Cap. 8. 3. f S. Ambr. Epist. lib. 5. 31. g S. August in Psal. 101. h Serm. 134. de Tempâ—re i Hebr. 11. 1. Sect. 7. k Hiero aduersus Luciferiâ—nos L Theod. Histor. Eccles. l. 2. 16. m In Catalog Scripter Eccles. n Bellar. de Pont. Rom. 4. 9. o Apoc. 12. 6. Sect. 8. p Camp Ref. 10. quint. Euangely Prâ—sessores q Histor. l. 13. r In vita VVenceslai Histor. Cochlei de Hussitis Histor. de actis scriptis Mar. Luther L. 2. a Iobannes Fox in Hist. Eccles. b Cochleus l. 2. c Ibidem L. 3. e Cochl lib. 8. f L. 12. g Centur. 16. l. 1. 20. Sect. 9. h Cochleus l. 1. m lbideâ— n In Tabulo Concilii ante Platine Hist. o Ioh. Fox in Concil Constant. Histor. p Cochl l. 4. Ibidem Zisca ad locum quem cruciâ— appellant profectus est ibi supra quadragint a millia vnorum exâ—ereâ— icis conuenere q Cochleus l. 5. Peâ—us Messias in Sigismundo r L. 5. vix vlla Graecoâ— um Hebreoâ—â—que aut Latinâ—ouâ—â— Historia talem ref ducem quaâ—â—s Zisca fuiâ— s L. 6. t Ibid. quis putasset quadraginta millia aequitum Germanicae nationis tam leuiter compelli posse c. nolo hic temere iudicare sciens iudicia Dei esse oc culta c. u In Tahul ante Platin. x Sess. 13. y Lib. 4. Chronog y L. 7. z L. 8. a Ibidem Histor. Bohem. c. 35. 50. 〈◊〉 130. c Ad Leonardâ—â— Aretinum d MorteÌ„ alaâ—ri vultu vt ait Poggius non so 〈◊〉 perpeti sed etiam appetiuisse visus est Câ—cb lib. 3. e L. 2. f L. 1. g L. 4. Nacti Episcopum Archiâ—episcopi Pragensis Suff aganeuÌ„ ordinouerum per eum clericos c h Coch. lib. 5. Concil Pragens Hussitarum ita incipit In nomine Dom. Amen Incipit sancta Synâ—dus hibita rite celebrata anno 1421. sub Conrad c. Conradus Archiep Pragensis cum Zisca Hussitis scribit â—d principeÌ„ c. i Ibidem k L 8. Scholare die caesis Pragens vtri tam sub vna quam sub â— traque communiâ—caâ— es specie habilitate c. prâ—supposita ad sâ— cros crdineâ— psomoueantar ordineâ—tur l L. 10. m L. 11. n L. 2. Georgius Girziko de Cunstat Podiebrat quem Acneas Poggi siratium vâ—â—â—re solebat vnctus est in Regem Bohemis c. post 〈◊〉 vna defiâ—sset labes Hussititae sectâ— inâ—er optimoâ— reges haud immeritò commemorari possit o Ibidem p Apud Plat. q Cochl l. 12. Sect. II. m Hist. Bohem. c. 50. n Ep. 130. o Coch. Hist. lib. 1. p L. 2. q L. 3. r L. 4. f L. 5. Zisca vno impetuâ— insignes â—asilicas am pla monastéria quae in bonorem beatâ— Maria c dedicata erant disiecit tanquom non sit fas alteri quam soli Deo basilicas aâ—t templa consecrare t Artic. 57. u Artic. 55. Sect. 12. Anno 1517. a Respons ad Doctorâ—m August b VValdensium confessio in fasciculo rerum expetend fugiend c Seiden li. 16. d Lueaâ— Osâ—ander lib. 1. c. 8. e Oratio ad Leoâ—â—â— decimum f Calamitatum 3 Guicciar â— lib. 3. h In Ps. 52. i Catalog testiâ—â— veritatu lib. 19. Sect. 13. k Coâ—â—â— emâ—â—titam donationeÌ„ Const. l De annâ—tis non soluendis m De Reform Eccles. n cap. 3. o c. 4. p c. 6. In Hypocritas libellus Oratio od cleruÌ„ Coloniensem Decem grauami na Germaniae L. 19. Sect. 14. In Iohn 24. Histor. Bohem. c. 35. Hist. de Hussâ—tis lib. 1. Scripsit mihi quidaÌ„ ex Anglia Episâ— opus esse sibi adâ—uc bodie duo maxima volumâ—a VVitlefi quae molâ— sua videantur â—quari opera beati August L. 1. Hus forni caâ—us est spiritu aliter cum ali enigenis plurimis cum VViclefistis cum Dulcinistis c. L 2. a L. 3. b L. 6. c L. 2. Miser Hus optauit animam suaÌ„ fore ihi est anima VViclefi Sâ—ss 8. L. 2. f Multa gâ—autora â—â—diderim esse VViclefi tbrmeta quaÌ„â—uit apud inferoâ— vel scele ratissimâ—rum hominum Iudae prodâ— oâ—s Christi Neronus â—â—irstianorum persecu â—â—is c. L. 2. Sess. 8. Respons ad 18. Artic. VViclefi in fâ—â—cic rerum expeâ—end a In fine Artic 10. Vâ—rg Aenâ—ad L. 18. Sect. 15. Apolog Hicraâ—c c. 1. Ex Regist. G. Courtney Ad Cancell Ox. Ad Arthiepiâ—c Cant. Cancell Ox. Anno. 5. Rich. 2. c. 5. In manu magistri Wirley In fine R. Richardâ— 3. In Arch uis Collâ—dg Baliâ—l Vid. 10. Fox in vitâ— Wicklef A 〈◊〉 Richaraâ—â— 2. Sub rege Hen. 4. L. 2. in literis Reg. Henrici 4. Anno 1406. Octobr. 5. In operib I. Hus. Anno 1476. Sect. 16. * in a Ploughmans tale The Apostle * which Papists say he hath of heauen gate * as the Pope Ex registro Episcops Hereforâ— Contra 18. articul Wicklef In articul 11. 12. Sect. 17. Aâ— 1400. sub Reg. Heâ— 4. Sub reg Henrie 5. Sub. Hen. 6. Sect. 18. Greg. 11. Greg. 12. Catal. testium â—esitatis l. 18. Defensor pacis Petrus Messias in Ludoâ—â—co Catalogus â—estium veritâ—â—â— l. 18. Ibid. ex Hen. de Erford Histor. Hussit l. 2. Epis. 20. et in poeâ—i italicâ— In appendice ad libros de Rom. pontifice c. 20. Genebrard Chron. l. 4. Anno 1327. Catal. â—estium veritatis l. 18. Academ les Christ. Clas 15 De auseribilitate Papâ— ab ecclesia Sect. 19. Hist. Bohem. c. 35. Chron. l. 4. Catal. testium veritatis l. 15. In Prâ—sat general Controuers L. 1. c. 19. Hist. l. 12. L. 9. L. 10. Ibid. Mat. Paris iâ— Guliel coÌ„quaest Contin hist. de gestis Anglor lib. 3. cap. 7. Malmis l. 3. Chron. l. 4. Index in Bertram resp ad Dan. Tilâ—s fol. 158. La. sainct Messâ— de clar l. 2. De consider ad Eugâ—n l. 2. 8. Ser. 61. in Cant. ep 190. de grat lib. arbitrio Ser. 1. de septem misericordiâ—s 1 Cor. 3. 11 Degrat libero arbitâ—io Sect. 21. Iohn â— 8. 1 Kings 19. 18 2. Pet. 2. 8. Iam. 1. 27. Osâ—rius l. 3. degestis Emanâ—el Li. 9. Dam à Goes de moriâ— Aeâ—â—iâ—â—um Sect. 22. Apoc. 17. 18. In Hen. 3. Ibidem Ibidem Lincoln Epist. Mathâ—â— Paris in H. â— 3. Ibidem Houedeâ— in parte 2. Plaâ—in in Paschael 1. Pap. Mas. on in Boâ— 2. In Histoâ— Eccle. sias in catal script Brit. Lâ—ur Humsr. Iâ—suitâ—sm part Sect. 23. Râ—â—ion 10. In Rom. 11. 33. Annâ— 159â— Vid. Epist. Beza ad Stuckium Mat. 26. 65. Acts 24. 14 Sect. 24. Acts 16. 20. and 17. 7. 2 Cor. 12. 16 Eus. â—cclâ— hist. l. 4. 7. * L. 5. 1. Socrat. 1. 20. Theod. eccl hist. l. 1. 30. Infasciculo rerâ— expetend Conses Walden Cocleus histor Hussit l. 2. Cum articulos istos nunquam tenuerim quos falsi teâ—â—es câ—â—ra me 〈◊〉 seâ—â—â—ont aria tenuerâ—m â—ocâ—erim 〈◊〉 rimque 〈◊〉 praedicauâ—rim c. L. 8. Slâ—idencomment l. 8. Certain Articles or forcible reaâ—ons at Antwerp 1600 Sect. 25. In Rom 11. 4. In Fox eccles Story Diuin â—istitut l. 7. c. 14. Aug. Epâ—st 48. Ep. 106. 28 Conâ— Carth. in Cyp. oper De bapt cont Donatis L. 1. L. 2. Sect. 26. Prefat catal testium veritat Psal. 45. 13.