Pope for an Hereticke and at the last was murthered Iornal c. 171. Martyrol p. 130. Noctus and Werefrithus at the same time here in England were of the same opinions Ibid. In Germanie Huldericke Bishop of Ausburgh about the yeare 867. wrote an Epistle to Pope Nicholas the 1. prouing by substantiall reasons that Priests ought not to bee restrained from Marriage Ex tat haec Epist Martyrol p. 125. Illyric in Catal. Meminit etiam huius Epistolae Aeneas Siluius in sua perigr Germaniae descriptione The Bishop of Rauenna also about this time wrote against the Supremacie of the Bishp of Rome Anast in vit Nich. In Constantinople Michael the Emperour and Photius the Patriarch of Constantinople stoutly resisted the Popes supremacie in opposition of whom the Embassadors of Pope Adrian the 2. came to Constantinople where a Councell being gathered by Basilius against Photius great policie was vsed in that Councell to haue all things framed to the content of the Romish Bishop Michael was slaine Photius deposed and to his place Taratius a great defender of the adoration of Images is preferred Ex epist Nich. ann Mich. Anastas in vit Nich. 1. Betweene the yeares 800. and 850. In England Iohn Mailros Claudius Clemens Two learned men of Scotlan sent by King Achaâ—us to Charles King of France and the first professors of Learning in the Vniuersity founded in Paris These two were much disliked by the Prelates of the Romish Church because they would not assent to all the superstitions of that Church in an age so miserably deformed Patrick Symps hiâ—t of the Ch. 2. Booke cent 8. p. 386. In France Claudius Bishop of Tours opposed himselfe against the adoration of Images Inuocation of Saints Pilgrimage c. Ionas Aurel. de Cult Imag. Albertus Ballus a Bishop in France was Excommunicated by Pope Zacharie because hee held diuers things contrary to the Romish superstitions Hist Magda eut 8. cap. 10. In Germanie Lotharius the Emperour reduced the Pope to the obedience of the Empire and sent three Arch-Bishops twenty Bishops and diuers noble men to Rome who disputed against the Pope and confuted him Anastas vit Pent in Serg. 2. Betweene the yeares 750. and 800. Bertram that famous learned man very skilfull in the Scriptures and of a life vnblamable as Trithemius testifieth of him wrote a Booke about this time against Transubstantiation which booke is now extant Trithem Catul. script Alcwinus and the Bishops of England wrote an Epistle substantially grounded out of holy Scripture about this time to the French King against setting vp of Images and other popish practises Continuatio Bedae in ann 792. In Germanie Charles the great assembled a Counsell at Franckeford about the yeare 794. wherein was condemned the worshipping of Images Concil Fr. The same Charles also caused a booke to be made against the 2. Nicene Counsell where the worshipping of Images was decreed with another set forth by Ludonicus his Son to the same effect Both which are to bee seene at this day Rhegino Chron. 2. In Constantinople In the yeare of our Lord 755. and in the 13. yeare of the Raigne of Constantinus Copronymus a generall Councell of 338. Bishops were assembled at Constantinople in which Councell the worshipping of Images is condemned and the placing of them in Oratories and Temples was forbidden Zonar Tem. 3. p. 88. Betweene the yeares 700. and 750. In England Beda translated St. Iohns Gospel into English Malmsh Adelbartus Clemens These two here in England about this time preached against the Popes Supremacie Traditions Images Purgatorie Masses for the dead and in defence of Priests marriage Illyr Catal. test tom 1. p. 633. In Constantinople Philipicus Leo Isaurus Two Emperours of Constantinople opposed themselues against the Popes supremacie and the worshipping of Images Zon. tom 3. p. 84. Betweene the yeares 650. and 700. In England AIdan Finian Coleman Three Scottish Bishops Also Cutbertus Iurummanus Cedda Wilfridus of whom it is testified that they gaue themselues wholly to the preaching of the word and followed that life which they preached giuing good example to others that they abhorred the papall pompe and had many bitter controuersies with the Court of Rome Bed lib. 2.23 lib. 4 c. 3. Martyrol p. 110. In Constantinople About the yeare 681. and in the 12. yeare of Constantius Pâ—gâ—natus a generall Counsell was held at Constantinople where was disanulled the Doctrine of the Church of Rome concerning prohibition of Marriage to men in spirituall offices as also it was ordained that the Patriarch of Constantinople should bee equall in authority with the Pope of Rome Sext. Synod Can. 13. Also it was forbidden to make the holy Ghost in likenesse of a Doue Caxanc in can 82. In Portugall In the Councell of Bracara there held about this time the Cup was appointed to bee ministred to the Laietie as well as the Bread in the Administration of the Sacrament against the practise of some who then vsed to dip the Bread and so to giue it which was one beginning of the halfe Communion Concil Bracaz 3.1 Betweene the yeares 600. and 650. In England MEllitus Brockmaile 1100. Monkes of Bangor not Monkes after the Popish order but liuing by the sweat of their browes and labour of their owne hands who were miserably slaine because they withstood the proceedings of Austin the Monke who from the Pope was sent ouer into England Polychus 20. Martyrol p. 107. In France Serenus Bishop of Marsils in France about this time opposed the popish bringing in of Images into the Churches and brake downe all the Images that that were set vp in his Diocesse Alphons v. Imago In Greece The whole Greeke Church complained at Phocas when first he gaue the Supremacie to Boniface Plat. Bonif. 3. Gregorie Bishop of Rome no lesse contesting against that Supremacie taxing the desire thereof as a Character of Antichrist Greg. Epist 32. 34. 38 39. Thus haue we traced the foot-steps of the Protestant Church 400. yeares and vpward before the Conquest of England by William Duke of Normandy a thousand yeares before Luthers time or the daies of Henry the eight and haue found our Religion professed and maintained by diuers persons and in sundrie places not only here in England but also in most parts of Christendome euen to the time when Poperie began to shew it selfe in her colours in the daies of Boniface the 3. of that name Bishop of Rome and Phocas the Emperour 2 Thes 2.7 At what time as that mysterie of iniquitie which began to worke in the Apostles dayes did gather head and display it selfe how easie it will bee for vs to deriue the succession hereof from an higher discent and to shew the continuance thereof from the Apostles time shall hereafter be made manifest In the meane while we will for a while looke backe vnto our pope-Catholike Aduersaries and finde out their starting holes by examining what they obiect or can except against the
named I might goe on in the comparison through euery point of Doctrine in our Churches and shew the consent of these likewise in the particulars together with vs But for auoyding of prolixitie I referre the Reader to the examination hereof in the denotation of their particular opinions as they are set downe in order in the Catalogue And here by the way wee will meet with another Obiect 3 Objection of theirs which is this What doe you talke say they of Vnitie and Consent in your Protestant Churches you cannot tell whom you follow nor who are with you The Lutherans are against the Zuinglians these against the Caluinists The Geneua and other reformed Churches differ in many points from the English Therefore if any in the Catalogue before mentioned were Lutherans they were none of yours If they were Caluinists they were none of yours And therefore how can you shew your Religion in former times I answer 1. It is not strange to see difference in some circumstances betweene those that professe one and the same Religion St. Paul testifieth of the Church of Rome euen then when it was at the best That there were therein who caused diuisions and dissentions contrary to the Doctrine which they had receiued Rom. 16.17 And of the Corinthians hee saith There was among them enuying strife and contention some held of Paul 1 Cor. 3.3 Act. 15.39 Gal. 2.12 some of Apollos some of Cephas So Paul Barrabas yea Paul Peter had their differences So Polyâ—rates and Victor Cyprian and Cornelius Cyrill Theodoret Hierâ—me and Ruffinus Nazianzen and the Councell of Constantinople had not onely their differences but also bitter oppositions yet all agreeing in the substance of Faith reputed members of the same Catholike Church 2. Wee answer The defects and corruptions of Churches must be distinguished and they bee either in Doctrine or in manners Againe corruptions in Doctrine must further bee distinguished some of them are errours indeed but besides the foundation some directly against the foundation and these ouerturne all Religion whereas the former doe not As are these defects and corruptions in Churches so are their differences some about Ceremonies some about substance Now although the Churches of Geneua Heluetia Belgia c. differ from vs in some points of Ceremonies and Circumstances yet looke we to the substance of Faith and Doctrine which wee and they professe there is no difference at all betweene vs Indeed the maine difference is betweene vs and them about the point of Ecclesiasticall Discipline But marke in what manner we all ioyntly agree in the substance of the Discipline confessing on each side that there must bee the Preaching of the Word Administration of the Sacraments according to the institution and the vse of the power of the Keyes in Admonitions Suspensions Excommunications The difference betweene vs is onely touching the persons and the manner of putting this Discipline in execution And therefore notwithstanding this by difference wee and they are of one and the same Religion as may likewise appeare by the Harmonie of Confessions 3. As concerning those Churches which commonly are called the Lutheran Churches though their Augustan Confession hath not satisfied the expectation of other of the reformed Churches and some of the more rigid among them Admonition of the Ministers in the Paâ—lâ—r hate vs as bad as Papists yet we and they are of one Church for we haue the same enemies in matters of Religion and doe alike confesse the Diuinitie The office of the Mediator the doctrine of Faith of good Workes of Repentance and in opinion about the Word the Church the Magistrate are of one iudgement They differ indeed from vs in the matter of the Sacrament and therein are in a grosse errour But that difference betweene them and vs doth not take away wholly the Analigie of Faith and Doctrine betweene vs for that there is a true and reall receiuing of the Bodie and Blood of Christ in the Lords Supper we all agree And we joyntly confesse that Christ is there present so farre forth that he doth truly feed vs with his very Body and Blood to Eternall life all the controuersie lyeth in the manner of receiuing wee acknowledging a Spirituall receiuing which is by the hand of Faith They adding thereto the Corporall whereby they imagine themselues to receiue Christ with the hand and mouth of the Bodie And though to maintaine this their opinion they be constrained to turne the ascension of Christ into a disparition whereby his Body being visible becommeth inuisible yet in the maine points wee agree that hee entred into his Kingdome in our name for vs that we are gouerned and preserued by his power might and that whatsoeuer good thing we haue or do proceedeth wholly from the grace of his Spirit wee pittie their errours and leaue their persons vnto God Againe Popish Transubstantiation and Lutheran Consubstantiation are both we confesse against the truth of the Manhood of Christ yet with great difference Transubstantiation is flat against an Article of Faith for if Christ his body be made of Bread and his blood of Wine which must needs be if there be a conuersion of the one into the other then was hee not borne of the Virgin Mary for it cannot bee both made of Bakers bread and also of the substance of the Virgin Againe it wholly abolisheth the outward Signe and the analogie betweene the signe and the thing signified and so ouerturneth the Sacrament But Consubstantiation doth not so Q. neither doth is ouerthrow the substance of any Article of Religion but onely a maine point of Phisosophie which is That a Body doth occupie onely one place at one time Therefore howsoeuer in this point there bee a great difference betweene the Lutherans and vs yet we may bee both of one Church Obiect 4 I come now to the 4. cauill and Obiection which our Aduersaries the Papists obiect against our former Catalogue of Protestants Popish disc of Faith ss 57 Admit say they that in former ages you can finde some that were your ancestors and the forerunners of your Faith Stapleton de Iustif lib. 9. c. 7 yet what manner of persons were they Such as were notorious Hereticks men branded with the marke of grosse and damnable Doctrines CampiaÌ„ rat 10. prodigious and hellish liues Reprobates condemned by Popes and generall Councels yea the very dregs and the bellowes and the Iewell of hell To this we answer 1. That it is no new thing for those who are most blamelesse to be slaundered with many false and vniust calumniations Blessed are yee saith our blessed Sauiour when men shall reuile you Math. 5.11.12 and persecute you shal say all manner of euill against you falsly for my sake Reioyce be exceeding glad for great is your reward in heauen Act. 2.13 16 20. 17.7 2. Cor. 12.16 for so prosecuted they the Prophets which were before you As
Catalogus Protestantium OR THE PROTESTANTS KALENDER CONTAINING A SVRVIEW OF THE Protestants Religion long before Luthers daies euen to the time of the Apostles and in the primitiue Church LONDON Printed for Nathanael Butter 1624. An Epistle written by a Friend to the Author in his absence CHristian and discreet Reader It were a great defrauding the Store-house of Religion to conceale that for any priuate respect which concernes a publike benefit Aug. Conâ—â—â—s lib. 12. Veritatem celare est aurum sepelire To conceale the Truth saith St. Augustine is to bury Gold and to smother any ancient Sacred testimony of Antiquitie were to hide that treasurie in the bowels of the earth which is the inestimable Dowre of Gods Church Now of all truth and of all testimonies deriued from the roote and record of Antiquitie none ought to bee more sought after then the retayned puritie of Apostolique Doctrine resplendent in all Ages since our Sauiours plantation euen in the gloomie and darke dayes before Luther Our Priests and Jesuites for their vnpleasant clamorous and obstriperous sound not vnfitly resembling Frogs and Locusts haue of late dayes beene croaking and throtling out this harsh note and noyse to euery Protestant passenger Where was your Church before LVTHER Thinking belike so to choake vs with this Question as that not giuing vs leaue to fetch breath wee should not possibly bee able to deriue our Religion from any ancienter Author But alasse poore Romanists Though it would serue our turnes to answer with Ignatius the Martyr Jgnat Epist ad Philad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IESVS CHRIST is my Antiquitie Yet it shall appeare vnto you that Almightie GOD hath not left his Truth howsoeuer opposed by your impious rabble and malice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee without sufficient witnesse in all Ages as may appeare by the Writings of many Christian Antiquaries who haue deliuered the Lampe of knowledge and direction to vs and for the future benefit of the Christian World is now more plainly expressed by the Learned labour of this Reuerend Diuine out of whose large field of obseruation and Reading bee hath affoorded you so faire a Kalender and plentifull Catalogue of Names as may suffice to point out a Protestant successiue Church from Age to Age. Yea it is hereby easily seene that the Church of England hath not wanted multitudes of well disposed hearts at all times howsoeuer the publike authority at some time lacked to maintayne the open Preaching of the Gospell As for the worthinesse of this worke worthyest these times let the goodnesse of God bee duely glorified and the Authors paines-taking therein acknowledged so shall the doubtfull bee better informed the weake confirmed and many a soule benefited Thy welwiller in Christ IOHN GEE THE PROTESTANTS KALENDER Deuteronomie 3â— 7 Remember the daies of old consider the yeares of many generations aske thy father and he will shew thee thine elders and thâ—y will tell thee WHen the Athenians had consulted the oracle of Apollo Pythius what Religion it were fittest for them to professe Xenophoâ— They receiued this answer That they should follow the religion of their Ancestors and when they againe had replyed that their ancestors had often changed their religion and therefore they knew not in such an often alteration which to follow the Oracle resolued them M. Tull. Cleere de natura Dâ—â—rum Illud optimum quod primum That is best which was at the first The maine controuersie at this day in the world is about religioÌ„ in the great variety whereof among Iewes Pagans Turks and Infidels yea among those who call themselues by the name of Christians many weake and vnstable soules stand as in a maze and know not where to settle themselues Augustine Arnobius Now albeit as both Augustin Arnobius well obserue Religion is not so much to be weighed by time as by truth neither is it so much to be enquired after wheÌ„ it began as how it is to be followed yea it cannot be denied which Tertullian doth auerre that the Antiquity of Religion doth much serue to testifie the verity therof Teruil and the longer time it hath had of continuance the more it claimes our obseruance and ties vs to obedience The Heathen Hesiod Hesod could say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The old law is best And the best and most diuine of all the Philosophers Plato Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ancients are best as comming neerest vnto God And it is a rule among Lawyers Qui prior est tempore potior est iure He that is first in time hath the chiefest right hence is it that Bildad thus aduiseth Iob 8.8 9. Iob 8.8 9 10. Inquire I pray thee of the former age prepare thy selfe to the search of their fathers for we are but of yesterday and know nothing because our daies vpon the earth are but a shadow shall not they teach thee and tell thee And Iere. 6.16 Thus saith the Lord Stand ye in the waies and see aske for the old paths where is the good way and walke therein and ye shall find rest for your soules And in the song of Moses Deut. 32.7 Deut. 32.7 Remember the daies of old consider the yeares of many generations aske thy father and he shall shew thee thine elders and they will tel thee This tryall of our Religion by Antiquity I vndertake in the following discourse not so much against the Athiest who shaketh off all religion Philip Mornie treatise of the truth of religioÌ„ as if there were no vse of it at all for I could shew him that religion had a being so soone as there was any being and that before men were tyed to any obedience by humane Lawes before they furnished their mindes with any Arts before they wore cloathes on their backs Religion was in vse Neither against the Turks Pagans for I could shew them the Antiquity of true Religion long before their new deuised superstitions Clem. Alex. that whatsoeuer light they had of Religion Compâ—â—â— Greg. de 〈◊〉 Fisher in coâ—ference with 〈◊〉 Featly whatsoeuer shew of goodnes they haue in their seuerall Religions they haue borrowed or rather like theeues filched it from hence but my tryall Apologie is framed against the Papists who exclaime against vs as Nouelists and condemne our religion as a late vpstart challenging vs to shew where our Church where our religion was in former times which challenge of theirs howsoeuer it hath been answered to the full at diuers times by diuers learned Worthies in our Church D. Field of the Church D. Mortâ—n Caâ—thol Ap. D. Vsher de câ—â—tiâ— stat coâ—â—â—â— Archb. of Câ—â—terb treatise â—â—perpet viâ—â—◠〈◊〉 the Church Patrick Syâ—â—â—â—â— Richard Bernaâ—â— August de Triâ—â—â— lib. 1. c. 3. de mondâ—◠〈◊〉 of late hath receiued a full satisfaction if any thing will satisfie such vnquiet spirits by the most ReuereÌ„d Father highest Prelate
in our Church so that the most part of the bookes which of late come from the presse are written of this subiect yet I hope this mine after-gleaning shall neither seeme presumptuous nor superfluous It is the counsell aduise of S. Augustin that at such times and vpon such occasions as these are al men should write that haue any faculty in writing albeit it be but the same things in other words that all sorts of people among many books might light vpoÌ„ some and the enemie in all places might find some to encounter him For Zions sake I could not hold my peace and for Ierusalems sake I could not rest Esay 62 1. vntill the righteousnesse thereof goe forth as brightnesse and the saluation thereof as a lampe that burneth And if any shall demand of me as Ioab did of Ahimaaz 2. Sam. 18.12.13 why I would be so desirous to run this way after so many better-footed Cushies mine Apology is yet let me runne after them though it be like Ascanius Non passibus aquis althogh the matter bee the same or much more mean my method peraduenture may be more plaine For in this controuersie betweene vs and the Papists coÌ„cerning the Antiquity of both our Churches I follow the tract prescribed by Moses 1 Looking backe into the dayes of old and the yeares of many generations 2 Making inquiry of our fathers and our elders that they may shew and tell vs whether Church whether Religion is the ancientest And I begin first with the first The triall of the truth hereof by the antiquitie of time because the Papists now adaies principally insist vpon this point The Church of God say they consisteth not of a few people but of many Bell de eccles lib. 3. c. 13. Gregor de Valen. tom 3. p. 142. Coster Enchir. c. 2. Rhemist in Act. 11.24 it is not hidden or obscure but conspicuous the company thereof perpetually holdeth a visible succession of Pastors and people as sensibly as any other society of men so that any time one may point with his finger and say this is the Church But the Protestants Church cannot shew this ergo it is no true Chuch Concerning that tenent of theirs about the perpetuall visibility of the Church in that sense as they take it how infirme it is I refer the reader to the learned Treatises of the most reuerend and iudicious Diuines of our Church Archbishop of Cant. in his treatise of the visiâ—l of the Church D. Field of the Church D. White way to the true Church who haue purposely written of that Argument I rather bend my selfe to refute their Minor proposition wherein they deny that we of the Protestant Church can shew any such succession or visibility of our Church and Religion in former times And that so much the rather because Gregory of Valenza peremptorily maintaineth Greg. de Valen. 〈◊〉 3. p. 142. that this is a point which pusseleth vs extreamly that we are not able to shew any company of people which in times past was knowne in the world to hold that forme of doctrine religion which we haue brought in wherein albeit as their owne Bellarmine confesseth It is not required to the vniuersality of the Church Bellarâ—â—â— c. 7. that of necessity there be at all times in euery Country some beleeuers it sufficeth if there be successiuely whence saith hee it followeth that if only one Prouince did retaine the true faith yet should it truly and properly be called the Catholike Church as long as it might be shewed that it were the same which it was at other times in other places of the world yet such hath been the singular mercy of God to his Church in the manifestation thereof that we are able to shew that there hath beene no place in Christendome but there haue been some of our religion therein as not only our own experience Bez. sign eccâ—â—â— lib. 19. c. 1. Bellar. de Roâ—â— Pont. lib. 3. c. 2 but our aduersaries owne reports beare witnesse when they complaine how our heresie so hereticks style it hath possessed many and large Prouinces To make this the better manifest I shall in the ensuing discourse set downe as in a Table a particular Catalogue in what places at what times by what persons our Religion hath been professed and maintained in former ages For an introduction whereunto let vs first consider what our Aduersaries do except against vs. As the Iewes sometimes spake vnto our Sauiour Thou art not yet fifty yeares old Iohn 8.37 and hast thou seene Abraham so the Papists say to vs Rhem. annot in Ephes 4. v. 13. Your Religion is not yet an hundred yeeres old and can such a Religion be good And as the Gentiles sometimes vpbraided the Primitiue Christians Prudent peripâ— hymn 10. Nunc dogma nobis ChristianuÌ„ nascitur post euolutos mille demuÌ„ consules Now after we know not how many thousand Consul times the Christian Religion forsooth is start vp So the Papists obiect against vs now at the last after so many hundred yeares Câ—â—pian Bâ—ll de eccles lib. 4. c. 5. after so many hundred Popes after so long continuance of the faith and doctrine of the church of Rome without any alteratioÌ„ or opposition The Protestant Religion is sprung vp the first founder thereof being Martin Luther an Apostate Frier c. Popish discourse concerning faith p. 57. The Protestant Religion saith the Iesuit was neuer heard of before Martin Luther set it abroach and a late popish Doctor blusheth not to vtter that it is most manifest that all in England were Papists without exception from the first christning thereof vntill about the latter end of King Henry the eight Vide Archb. of Cant. de visib eccles p. 74. What was our Religion neuer heard of before Luther set it abroach were all in England Papists euery one without exception in that religion from the first time that it was Christian till Henry the eight brought in an Innouation Let vs try the honesty of these Popish Doctors and by a view of this try how in other things we may trust theÌ„ on their words let vs according to the counsell of Moses the man of God looke to the dayes of old and the yeares of many generations let vs search the records of time and beginning with Luther looke backward vnto the former times to the yeares of many generations that were before him and if we do not find the footsteps of our Religion in those ancienter dayes let the Papists be credited and our mouthes stopped Martin Luther was borne at Isâ—â—bâ—n in Saxony 〈…〉 Abbâ—t Vsâ—org Iob. S â—â—dum Martyâ—al â—â—glic p. 771 772. Anno Domini 1483. Hee was brought vp in the Vniuersitie first of Magdeburg then of Erford and afterwards at Wittenburgh where at the age of 29 he commenced Doctor At the first he was a Monke of the Augustine Order and he bâ—ganne to distast
by Pope Eugenius and in the end degraded and burnt at Rome Ex Antonin 3. part fol. 165. Nicholaus Clemangis an Archdeacon De annot non soluend In Italy Laurentius Valla a Roman Patrician Cannon of S. Iohn of Lateran Ex eius tractat contra Eâ—entit Donat constat Petrus de Aliaco Cardinall of Cambray Tract de reform eccles Leonardus Aretinus Ex eius libello in Hypocrit Nicholaus Pycennius an Italian Captaine Ex orat Arclacens in Concil Basil In Germany Antonius Cornelius Lynaichanus Ex orat ad cler Colon. de lubricitat sacerd Martyrs Henricus Grunfielder Henricus Ratgeber Iohannes Draeandorfius Petrus Thoraw Matheus Hager of whom and the doctrine for which they suffered we may reade in Bali cent Martyrol p. 614. In Bohemia Iohn Hus Bachelor of Diuinity maintained 45 Articles in Prague against the Church of Rome in effect the same that we doe for which hee was called to the Councell of Constance where for persisting therein he was condemned and afterwards burnt Concil Constant Choclaus Huss Hierome of Prague Mr of Arts seconded Iohn Hus in defence of the same doctrine and followed him in martyrdome Cocl ibid. 54 Noblemen of Morauia wrote to the Councell of Constance in defence of Iohn Hus and Hierome of Prague whose names together with their Letter are recorded Martyrol p. 587. A great part of the Kingdome of Bohemia forsooke the Pope claue to the doctrine which they had learned from Hus and Hierom. Coch. ibid. Zisca a noble Bohemian with a great multitude of associates wage warre against the Papists and throw Images and Idols out of their Churches Coch. ibid. Before that time there may be seene professors of the Protestants Religion betweene the yeares 1350 and 1400. In England ROger VVimbleton whose learned Sermon against diuers points of Popery preached at Pauls Crosse Anno 1389 is extant Martyrolog pag. 503. Iohn VVickliffe publique Reader of Diuinitie in the Vniuersitie of Oxford a famous learned man whose doctrine agreeing with ours may bee seene in his propositions recorded Martyrol pag. 414. This VVickliffe had many fauorites at that time especially Iohn of Gant and Henry Lord Percie the one Duke of Lancaster the other Marshall of England Ibid. The Vniuersitie of Oxford pag. 408 and many in the Parliament Anno 43 of Edward 3 did adhere vnto him Ibid. The Letters of King Richard the third and the Acts of Parliament then declare that this doctrine was dayly preached in Churches and Churchyards at which were present great multitudes of people Anno 5. Rich. 2. c. 5. Martyrs VVilliam Santree Iohn Badâ—ie Persecuted for the same Doctrine Philip Repington Nicholas Hertford William Thorpe Iohn Puruie Iohn Edwards Walter Brute Iohn Ashton Iohn Becket Iohn Seynonds Dauid Cotray William Swinderby diuers others Act. Mon. in vit Rich. 2. In France Gerardus a Deacon Henricus de Iota Henricus de Hassia 140 of those who adhered to the doctrine of the Albigenses were about this time put to death in the Prouince of Narbone Massae hist A great number more about this time were burnt in France for the like cause and were nicknamed Publicans Puritans Paterines Houedom hist Martyrol pag. 387. In Germany Taulerus a preacher of Argentine Iohannes Montzigor Rector of the Vniuersitie of Vime who openly in the schooles impugned the doctrine of Transubstantiation Martyrol p. 386. Conradus Hager Rhider About the yeare of our Lord 1390 thirty six Citizens of Mentz were burnt for the doctrine of the VValdenses and holding the Pope to be Antichrist and relying vpon the Scriptures and not vpon the traditions of the Church of Rome Brus Anal Et Martyrol p. 587. In Italy Nicholas Orem whose Sermon before the Pope and his Cardinals Anno 1546 sauoureth of our doctrine Extat Martyrol p. 382. Iohannes de Ganduno Andreas à Castro Dante 's Florentinus Franciscus Petrarcha Iohannes de rupe Scissa Iohannes de Castellione Iohannes de Poliaco In Bohemia Matthias Parisiensis a Bohemian by birth about the yeare 1370 wrote a booke of Antichrist prouing him already to bee come and that the Pope is the same Martyrol p. 386. Iacobus Milnensis Miletius The Vniuersitie of Prague in defence of VVickliffe ibid. 4â—0 Peter Painâ— a Scholleâ— of VVickliffe came inâ—o Bâ—hemia brought with him VVickliffs bookes which were in quantitie as great as Saint Augustines workes Histor de Hus lib. 1. In Spaine Petrus de Corbaria Franciscus de Areatara Floreleg Before that time there may be seene professors of the Protestants Religion betweene the yeares 1300 and 1350. In England ARmachanus sometimes a Student in Oxford afterward Bishop of Armach and Primate of Ireland who before Pope Innocent the 8 his Cardinals disputed nine conclusions against the Friers Wickliffe in Trid. Besides that hee contested against diuers other abuses in the Popish Church Martyrol p. 378 for which he sustained diuers troubles by meanes of the Pope and his Cardinals Martyrol page 375. That there were diuers others about this time of that Religion here in England may appeare out of a book then compiled and entituled The complaint of the Ploughman Extat Martyrol p. 366. In France Philip the French King wrote a Letter of defiance against Boniface the 8. Nichol. Triuet William Nagaretta William Plesiano in the French Kings name solemnly protested against the Pope Martyr p. 314. The Nobles Prelates and Parliament of France censure the abuses of the Papacy ibid. p. 315. 318. 324. Rude Duke of Bourgundy about the yeare 1348 disswadeth the French King from permitting in his Realme the Popes Decrees and Decrerals whose sage counsell then giuen as yet remaineth among the French Kings Records Testatur Carol Molinaus In Germany Gulielmus Ockam about the yeare 1326 wrote in defence of the Emperour Ludouicus against the Pope who wrote also diuers other Books in which he confuteth the vsurped Supremacie of the Pope and entring into mention of the Popes Decrees extrauagant declareth how little regard is to bee giuen thereto Iohn Sleid. lib. 4. Vlricus Hangenor Treasurer to the Empeâ—or Ludâ—uicus publiquely opposed himselfe against the Popes proceedings Martyrol p 358. Gregorius Ariminensis about the yeare of our Lord 1346 maintained the same doctrine of grace and free will which the Protestants at this day doe and dissented from the Papists and Sophisters counting them worse then Pelagians Ex Tritheâ—io Petrus de Bruis who laid the Axe to the root of Popery and in set-Treatises opposed most of his documents Pap. Mess in Bonif. Luitpoldus Andreas Landensis In Italy Marsilius Patauinus in his booke entituled Defensor pacis held these conclusions 1 That the Pope hath none authority ouer other Bishops much lesse ouer the Emperour 2 That the Word of God ought to bee iudge in causes Ecclesiasticall 3 The Clergie and Pope ought to be subiect to Magistrates 4 That Christ is the head of the Church and that hee neuer appointed any Pope to be his general Vicar 5 That the mariage of Priests is
Prelates were burnt in the forehead so driuen out of the Realm Rob. Gisburn Illiricus saith they were afterwards slaine by the Pope Illâ—r Catol Martyrol p. 83. In France The Waldenses or Pauperes de Lugdâ—â—â— so called from one Waldus a man of great substance in the City of Lyons who about the yeare 1160 taking occasion by the sudden death of one with whom hee was walking beganne with a carefull studie to reforme his life and to this end studied the Scriptures diligently and taught the true knowledge of Gods word to as many as resorted vnto him In short space the number of those who ioyned with him came to thousands who were dispersed abroad into diuers parts of the world These were miserably persecuted by the Pope and his faction Hist de Waldeâ—s Raymund Earle of Tholouse for taking part with them was wrongfully vexed and disinherited by the Pope Mat. Paris In France The Religion of the Waldenses 1 They held that the Pope is not greater then another Bishop 2 That there is no purgatory 3 That it is in vaine to pray for the dead 4 That Masses for the dead are the inuentions of couetous priests 5 That images hallowing of waters and other creatures are superstitious 6 That the word of God should be truly preached vnto all men 7 That Fryers shrift and the vse of the oile in Baptisme are the inuentions of men 8 They contemned the Masse all that appertained to it 9 They misliked the single life of votaries and the distinction of daies and meats 10 They defended the reading of Scripture by the Laitie 11 They had but two sacraments 12 That the Communion should be administred in both kinds Nauc vol. 2. g. 900. Hildebertus Archbishop of Tours about this time taxed the pride of the Pope and being an excellent Poet made this distich of Rome Vrbs foelix si vel dominis vrbs illa careret Vel dominis esset turpe carere fide Happy would this City be If wanting lords her selfe were free Or hauing Lords in dignitie These wanted not true honesty In Germany Fredericke Barbarossa the Emperour about the yeare 1150 opposed himselfe against the Pope forbidding appeales to Rome the comming of Legates from thence into Germany and other trickes of the papall pride A great part of Germanie tooke part with him Nancl. vol. 2. p. 836. gen 39. In Constantinople About this time Anselme Bishop of Haremburg being sent from Lotharius to Calo Iohannes Emperor of ConstaÌ„tinople among other things he disputed much of the supremacy of the Romane Bishop Nichetes Bishop of Nicodemia excellently contested against him and confuted his arguments maintaining that the pride of the Romish Church was the cause of so many schismes and heresies which were then abroad in the world Ext. in Nancl. vol. 2. p. 900 in Patr. Symps hist of the Church p. 433. Before that time there may bee seene professors of the Protestants Religion betweene the yeeres 1100. and 1150. In England THeobald Archbishop of Canterbury with the Prelates of England in a Councell held at London anno 16. Regni Stephani regis decreed that Bishops should liue more discreetly that Priests should not bee Rulers ouer worldly matters that they should teach their flockes more diligently and that the people should read the Scriptures and learne the Lords Prayer the Creed in English Malsmb Chron. King Henry the first and his Nobles were euen at the point to forsake the Romish Church Patet ex Epist Anselm ad Pascal Pap. Martyrol pag. 177. Lincolniensis gaue this description of a Frier A Frier is a dead Carkasse risen out of his Graue wrap'd in a winding-sheet and carried among men by the Diuell Wichleis in Trialog lib. 4. cap. 26. pag. 143. In Almaine HIldegard a Nunne and a Prophetesse liuing about the yeere 1146. most bitterly reprehended the abhominable life of the Pope and his Clergie inueighing against the greedie subtill proceeding of Friers denouncing woe vnto those who suffer themselues to be seduced by them and foretelling the horrible destruction of the Church of Rome Histor Iornal Martyrol p. 182. 237. In France BErnard Abbot of Châ—xâ—â—val born in Burgundy liued about this time who although liuing in a most corrupt age hee was exceeding superstitious in some points yet freely reproued diuers corruptions then comming on hee is cleare with vs against the conceipt of the Virgin Maries Conception free from sinne as appeareth Ex Epist 179. ad Cam. Lugdon Against Merites Ser. 1. de Annunciat Against Iustification by workes Serm. 22. in Cantic Against Free will Lib. de Grana lib. Arb. Against the seuenfold number of Sacraments Ser. 1. de coen Dâ—m Against the vncertaintie of Saluation Epist 107. Against the Popes Greatnesse in Temporalities Lib. 2. consid ad Eugen Also hee admonished Count Theobald who bestowed great matters in building of Abbies and Churches that he should rather support them which are of the houshold of Faith and bee carefull to build the euerlasting Tabernacle Epist 107. In Flanders ABout this time was one burnt in Antwerp for Preaching against the reall presence in the Sacrament Massan Chron. lib. 16. anno 1124. In Germanie HEnry the fifth Emperor against Paschalis then Pope maintayned his owne right of making Bishops and other Priuiledges that belonged to his Ancestors which the Pope vsurped Nauder vol. 2. p. 807. Segon anno 1111. In Italie Arnulphus an eloquent Preacher came to Rome about this time and in his Preaching reproues the vicious life of the Popish Clergie hee is supposed to bee the Author of the Booke called Opus Tripartitum which containeth a great complaint of the enormities and abuses in the Church of the number of their Holidayes of the curious singing in Cathedrall Churches of the rabble of begging Friers of the vnchast voluptuous behauiour of Churchmen and finally wisheth reformation to begin at the Sanctuary for the which the hatred of the Pope and his Clergie was so much incensed against him that they layd priuie wait for him tooke him and drowned him Martyrol pag. 181. Sabellius and Platina say they hanged him Platin. in vit Honor. 2. Before that time there may bee seene professors of the Protestants Religion betweene the yeares 1050. and 1100. In England ABout this time saith Mathew Paris The King of England fauored not much the See of Rome because of their impudent and vnsatiable exactions neither would he suffer any of his Subiects to goe to Rome alledging these wordes in the Author thus expressed Quod Petri non inhaerent vestigijs praemijs inhiantes non eius potestatem retinent cuius sanctitatem probantur non imitari Math. Paris In France BErengarius Archdeacon of Angeow about the yeare 1060. withstood the Doctrine of Transubstantiation newly hatched in the Councell of Lateran And although by the violence of the Pope and his Clergie hee was driuen to recantation yet after his Death many adhered to his opinion Malsmb In Germanie
Catalogue before recited and see what colour they haue to set vpon their false suggestion which they buzze into the eares of their proselites that our Religion was not heard of before Luthers time when we haue such a cloude of Witnesses of our side as already hath beene produced Their first cauill is against the smalnesse of the number Geneâ—raâ—d Chr. lib. 4. Admit say they that there haue beene in the daies of old some that haue leaned to diuers of these hereticall propositions of the Protestants and haue opposed themselues against the doctrine of the Romish Church Brist profâ—â— in 〈◊〉 as there hath beene scarce any peece or Article of the Roman faith but by one or other first or last it hath beene called in question yet as Andrew said of the fiue Barly Loaues and two small Fishes which were to bee deuided among fiue thousand hungry people Ioh. 6.9 Iohn 6.9 What are these among so many so say they What are these few Bellarm. lib. 4. de Eccles c. 8. Rhem. in Act. 11 sâ— 4. this little handfull of Protestants in regard of whole Countries Kingdomes and Nations throughout all the world who haue embraced the Catholike faith of the Church of Rome and adhaered to that sea or how can so small a number make a visible Church To this we answer 1. That number or multitude is no true marke or note of a Church for if Truth should be measured by the opinion or practise of the multitude Then Iesabels Church should bee better then the Church of which Elias was King 18.19 for Baals Prophets were 450. fed at Iesabels Table when as Elias as farre as hee could see was left himselfe alone Then should the Pagan religion bee better then that in Israel which was but an handfull in regard of the rest of the world â—sal 76.1.2 Psal 147.19.20 Then should Turkisme bee better then the Christian religion for that at this day hath greater number that follow it then this And so the Turke should be better then the Pope Mahumetisme more to be commended then Poperie because the ones Dominion is larger in extent then the other and that hath more Proselites then this But our Blessed Sauiour himselfe preuenteth that obiection when he calleth his flocke Pufillum gregem A little flocke Luk. 12.13 Luk. 12.31 and againe telleth vs. Mat. 7.13 Math. 7.13 that wide is the gate and broad thei way that leadeth to destruction and many there bee which goe in thereat but straight is the gate and narrow the way which leadeth vnto life and few there bee that finde it 2. It is no wonder that in these times of persecution of the Church of Christ by the See of Rome the number of true professors was so small for these were the daies and times Reuel 12.5.6 When this woman fled into the wildernesse when the greatest part of the Christian world both small and great rich and poore Reuel 13.16 17. bond and free were compelled to receaue the marke of the Beast and no man could buy or sell saue hee that had the marke or the name of the beast or the number of his name By reason whereof the number of this faithfull flocke of Christ was much diminished and obscured which is the cause why the professors of our Religion in those times being driuen from place to place and persecuted by Antichristian tyrannie Their names the places of their abode and other circumstances whereby their memories should haue beene preserued could not so easily be made knowne vnto vs. 3. As the true Church may sometimes bee more secret and hidden yea reduced to a very small number as already hath beene declared so that number be it neuer so small that company be they neuer so few professing the Truth aright and hauing the right markes of the Church may be a true Church Where two or three saith our blessed Sauiour are gathered together in my name there am I in the middest of â—â—em Mat. 18.20 Math. 18.20 Whereupon Tertullian inferreth Tertul. exhorâ— ad Castital Augustin Ennar in psal 2â— Darand lib. 6. 72. v. 25. Where three are that sincerely professe the truth there is a Church And Augustin saith The Church sometimes was only in the house of Noah sometimes in Abrahams family only sometimes in Lot and his house And the Papists themselues doe acknowledge that at the time of our Sauiours Passion the true Faith remayned onely in the Virgin Mary 4. Neither haue I in the Catologue before recited set downe all that either liued or are recorded in the seuerall Ages aboue mentioned but onely a few in stead of many by which few it may bee easily gathered that there were many more of them for such Learned such eminent men when they shew foorth themselues could not want partakers howsoeuer the oppression and Tyrannie of the aduerse partie did keepe them vnder Neither are there so few who haue already beene named if wee rightly cast the account In some of these Centuries and halfe Centuries I confesse there appeare more in some lesse as the cloud of Popish ignorance or persecution did thicken or lessen as sometimes amounting to hundreds at other times to thousands as may appeare by that which already hath been alledged And this if wee had no more witnesses to produce were enough for answer vnto their demand who require vs to shew any that professed our Religion before the dayes of Martin Luther and to stop the mouthes of our Popish aduersaries who thus vauntingly insult ouer vs That they will not put the Protestants to proue that there were seauen thousand of their Sect before their new Elias Rhem. in Rom. 11.4 Luther began But let them proue say they that there were seauen or any one either then or before then in any Age that was in all points of his beliefe Obiect 2 And these last wordes of the Rhemists are a branch of another Obiection which the Papists frame against our former Catologue Gregor de Valent Com. theol com 3. d. 1. And that is this How can you prooue say they that those parties whom you claime to bee yours such as in the former Catalogue were mentioned held the same Religion which you now doe or if in some things they may seeme to accord with you yet that in all points they were of your beliefe To this I answer 1. That it is not requisite that to proue them to professe the same Religion together with vs wee must proue them in all points to haue beene of our Beliefe or that the least difference in opinion should make a difference in Religion for what Church euer was there wherein all the members thereof did fully consent in euery point without any shew of difference Surely not the Pope Catholique Church for doe all that professe themselues members of that Church agree in euery point professed and maintained by that Church Concil Trident. Waâ—â— Quodâ— What then meane
those great Differences betweene the Scotists and Thomists See Darbite his way to the true Church betweene the Dominicans and Franciscans betweene the Priests and Iesuites yea betweene their best and most relied vpon Diuines Yea what point of their Religion is there wherein they and wee doe differ which hath not beene contradicted by one or other of their owne Religion Neither could the purest Churches in the primitiue Times claime freedome in all her members from all difference in opinion as hereafter shall bee manifested Now then if among those whom in the Catalogue aboue mentioned I haue recorded to haue beene of our side there be not found in euery point a joynt opinion and full consent shall they therefore be denyed to haue beene of our Religion By the same reason many of the ancient Fathers should not be of the Communion of Saints or Catholike congregation seeing that they likewise had their differences and they that were most Orthodoxe amended the others errours This therefore can no whit preiudice our Cause though all aboue mentioned did not in all and euery point of our Religion maintaine the same that we doe for thus a learned Diuine of theirs doth acknowledge Luc Pâ—n thess vadem thes 83 That the vnitie of the Church consisteth in this that the members thereof beleeue the same thinges vse the same worship of God and receiue the same Sacraments 2. That they and wee hold the same Religion we proue by the Testimonie of our Aduersaries themselues Campian rat 10. Cochlae hist Huss lib. 1. 2. Campian calleth Iohn Husse and Wichlief the fore-runners of our Faith Cochleus saith that Iohn Husse tooke his Doctrine from the Wichleuists And Aeneas Syluius Aene. Syl. hist Bohem. c. 35. Bellar. in Praef. generall Contr. that the Wichleis did embrace the opinion of the Waldenses And Bellarmine joyneth together as professors of the same Religion the Berengarians Petrobrusians Albigenses Waldenses Wichlinists Hussits Lutherans Zuinglians Caluinists c. 3. We proue them and vs to accord for substance in one and the same Religion by comparing our Doctrine and practise now with that of theirs in former times The which concordance to auoyd prolixitie shall be manifested in these particulars 1. About the Scriptures VVEe make them the rule tryall of our Faith hold the sufficiencie therof vnto saluation Artic. 6. Synod Lond. Homil. 10. So doth the Augustan confession Artic. 1. So Iohn Husse and the Bohemian Protestants Iob. Huss de abomin Sacerd. Monach. pag. 84. So Iohn Wichlief Artic. 6. collected out of his Sermons Martyrol pag. 396. So the Waldenses Artic. 1. vide hist Waldens What Bookes wee esteeme Canonicall and what Apochypha Artic. 6. Synod Lond. The same doe the Augustan confesse Artic. 2. obiects against them in the Trent Counsell the French Artic. Gal. confess 9. So the Belgicks Artic. 41. Belgic Confess So the Waldenses Artic. What wee hold for the translation of them and hauing them in the vulgar Tongue Hom. 9. The same Weselus Groningensis patet ex Noniemag The Lollards sub regno henric 5. Martyrol p. 69. The Waldenses Art 10. Arnulphus ex opere tripart King Alphred Martyrol pag. 1115. The French men aboue 200. yeares since Praefat. in testum Rheon ss 4. Confess Heluet. Art 4. Bohem c. 1. Belgic Art 7. Saxon. Art 1. Suerim Artic. 1. About the Sacraments AS wee hold that they are effectuall Seales and pledges c. Artic. 25. Synod Lond. So Magdeburg Eccl. cent 12. August artic 13. Heluet. artic 29. Iohn Wichleif in Trialog Waldens art 9. As wee deny the Sacraments of themselues to haue power to conferre Grace Synod Lond. artic 26. Homil. 15. So Hierome Schuff coram Archiep. Treuir Rocherano and the Bohemian Ministers Prucer 5. Waldenses Artic. 14. As wee acknowledge but two Sacraments Baptisme the Supper of the Lord. Catecluf Angl. Art 25. So Confess Heluet. artic 20. Basil artic 5. Belg. art 33. Saxon. artic 12. So Weselus Groningens Iohan. Monterger Anton. Nancinel vt supra Waldenses artic 11. About Baptisme AS wee deny Baptisme of it selfe to wash away all Sinne or to conferre Grace ex opere operato Artic 27. So Confess Heluet. artic 21. Augustan artic 9. Bohem 12. Wittemb c. 10. About the Supper of the Lord. AS wee deny the reall presence of CHRISTS very Bodie and Blood in that Sacrament Synod Lâ—nd artic 28. So Confess Heluet. art 22. Bohem 13. Picus Mirandula Iohn Husse Wichleif the Waldenses Aelfricus and in a maÌ„ner all in our Catalogue before recorded As we contest against the Masse Homil. 15. So Confess Heluet. artic 11. Bohem. c. 6. Augustan artic 34. So Gerrhardus Dulcinus Arnulphus vt supra So the Waldenses artic 4. As wee maintaine the receiuing of the Communion in both kindes Synod Lond. artic 30. So Confess Heluet. artic 22. Saxon. act 15. Iohn Huss Calestini sub vcraque in Bohem. Waldenses Artic. 11. About the Church AS wee hold the due administration of the Word and Sacraments to bee the true markes of the visible Church Synod Lond. artic 19. So Confess Heluet act 14. Bohem. c. 8. Sueu 32. As wee deny the Church of Rome to bee the Catholicke Church Homil. 1. So Câ—nfess August artic 4. Arnolph in concil Rhem. Wâ—â—hleif Sigebert c. As wee deny the Churches authority to be greater thâ—n the Scriptures Synod Lond. artic 20. so Câ—nfess Heluet. artic 4. Basil artic 10. Bohem. c. 1. Preachers in Sutden Abbas vspag Gulielm de Sanct. Amore c. About the Pope AS wee denie the Popes Supremacie Oath of alleageanâ—e so Confess Heluet. artic 18. Bohem. c. 8. Augustan artic 7. so Hierome Sauanâ—rola Thomâ—s Rhedonensis Wichleif Gulielmus Oâ—ham c. As we hold the Pope to be Antichrist King Iames Expos of the Reuel So the Councell in Franâ—e vnder Hugh Capet So Antoninus Marcidellis Mathias Parisiensis Marsilius Patauinus Rochetailada and in a manner all in the Catalogue before mentioned Of Justification AS wee hold that we are justified by Faith and not by Workes Synod Lond. artic 11. So Câ—nfess Heluet. 2. c. 16. Augustan artic 6. Bohem. c. 7. Weselus Groning Picus Mirandula Bernard Aâ—nulphus c. vt supra About Priests Marriage AS wee hold it lawfull by the word of God for Bishops c. to Marrie Artic. 32. So Confess Heluet. artic 37. Bohem. c. 9. Wittemb c. 21. VValdenses artic 9. About Purgatorie AS wee reiect the opinion of Poperie as fond and ridiculous Synod Lond. artic 22. So Confess Helu c. 26. August artic 11. so the Waldenses artic 3. so Iohn Husse Wichleif and the most part of the aboue named c. About the Ciuill Magistrate AS wee hold that Kings and Princes haue the chiefest power in their Kingdomes both in causes Ciuill and Ecclesiasticall Synod Lond. art 37. so Confess Heluet. artic 26. Bohem. c. 16. Augustan artic 16. so Henry the 5. Emperour Frederich Barbarosia Taulerus Plesiano Ludo and the most of the rest aboue
were the Prophets so likewise the Apostles at more times and in more places then one charged with many accusations which yet in truth were but meere calumniations Plinius so the Iewes when the visible Church of God was onely among them were slandered as worshippers of Hogs Cornel. Taciâ— and Asses and contemners of all Religion So the olde Christians in the Primitiue Church were slandered to vse incestuous companie each with other like Oâ—dipus and to eate mans flesh at the banquet of Thyestes Eusâ—◠〈◊〉 hist lib. 4. c. â— Socrat. lib. 1. â— â— Euseb lib. 9. c. 6. Soram l. 5. c. 25 Idem lib. 8. c. 28 So Athanasius Narcissus Cyrill Chrysostome and which else of the ancientest worthies of the Church haue been free from slanders and sinister imputations No maruell then if these who in their seuerall times did seperate themselues from the common corruptions of the Times and withstood the errours of those lines doe taste of the malignant aspersion in those times Secondly wee are not so much to regard what the Court of Rome and their Councels haue thought and pronounced against these our Ancients for they were parties partially affected against these their opposits and it is no rare thing with that Synagogue to damne those to the pit of hell who any wayes crosse their proceedings Neither doe wee beleeue that all they are or were Hereticks whom the Papists call heretickes for whatsoeuer doth withstand their Hierarchie they account heresie But our Apologie in that behalfe is that of the Apostle St. Paul Act. 24.14 After the way which they call heresie so worship wee the God of our Fathers Rob. Grosâ—â—â—d B. of Lincoln vt citatur in â—â—cheâ— of trâ—â—g And if that description of Heresie may goe for currant which was deliuered by a Reuerend and learned Prelate in this Land almost foure hundred yeares agone That Heresie Haeresis Grâ—â—e electio Latine est sententia 〈◊〉 mâ—â—â— sensu â—â—â—cta scriptâ—â— sacra contrâ—â— pa'am dâ—câ—â— peâ—tinacitur defensu is an opinion hatch'd in mans owne braine contrary to holy Scripture openly maintained and stifly defended then can they by no meanes brand either vs or these our predecessors with the name of Hereticks who neither hold any opinions grounded vpon our owne fancies neither openly maintained or stoutly stand to any errours whereof they iustly can conuict vs but that wee and they are truely orthodoxe and right Catholikes who teach and maintaine nothing but that whereof we haue euident warrant out of the Word of God Thirdly what is that which they can obiect against any of those who are mentioned in our former Catalogue Is it concerning our Faith or Life or both Let vs looke to the Triall of the particulars and I doubt not but all their suggestions will proue lyes and meere slanders as may appeare if we doe take a view of the particulars And here 1. Wee will begin at Luther because their spight is most against him as being a principall opposite of theirs and vpon whom they would father the beginning of our cause And let vs heare what they can say against Luther Popish Discourse of Faith ss 57. Martin Luther say they was an Apostate Frier a man knowne by his Writings words deeds and death to haue beene a notorious euill liuer That Luther was somtimes a Frier wee grant and that afterwards through the mercy of God hee obtaining a more cleare knowledge of the Truth renounced their profession we doe not deny But what Apostasie was this in him or how can it more disparage him then it did the Apostle Paul Act. 22.3 23.6 9.1 2 3 6 18 â—9 D. Whiâ—e his way to the true Church who at the first was a Pharisie and after that being better illightned by God renounced the profession Pharisaicall and became an Apostle both those former professions being meere hypocrisie saue that this of the Frier is of the deeper tincture Stapleton disc p. 159. And what haue they to say against his Writings Forsooth they were vnsauourie rash petulant vnsound and altogether heriticall Soone said but not so soone proued for it doth so appeare by their confutation of the same let them make that appeare and then wee will credit them In the meane space howsoeuer wee stand not in defence of all either matter or manner of his writings neither indeed doe wee build vpon him we will rather giue credit to some lesse partiall but more iuditious euen among the Papists themselues who giue other manner of testimonie concerning Luthers writings Q. Erasm ad Cardâ—n Mogâ—at for thus Erasmus speaketh of them It is obserued for a truth that these men meaning tho Papists condemne many things in Luthers bookes which in Augustine and Bernard are read for godly and good diuinitie And he addeth That hee seeth this the best men are least offended at his writings Hosâ—and Hist Eccles cent 16. p. 83â— So Andreas Masius in the company of diuers obserued and acknowledged that there was more diuinitie moâ—â— page of Luther then sometimes in a whole booke of sâ—â—ne Father And what can they obiect against his life did he forsake his Monasterie and giue himselfe to the Deuill following him and doing homage vnto him that all things might prosper according to his minde as did Siluester the second Platinan Silâ—est 2. did hee robbe Churches and murther his Predecessors as did Pope Boniface the seauenth Baron au◠〈◊〉 n. 1. Oâ—◠〈◊〉 lib. 3. did he commit incest with his owne Daughter as did Pope Alexander the sixth did he cast the Sacrament into the fire as did Pope Hildebrand did he keepe a beâ—ie of whores Bruno Cardinalis Iâ—â—ipraud lib. 6. c. 6. 7. turne the Church into a Stewes drinke healths to the deuill reuell vp and downe the streetes in armour and set mens houses on fire as Pope Iohn the 12. did No surely Not any shew in Luthers life of any of these or such like offences yea Erâ—smus one who was familiar with him in a certaine Epistle to Cardinall Wolfie giueth testimonie of him Erasm Epist ad Cardinal Eâ—â—rac that his life was approued with great consent of all men And this saith he is no small honour to him that the integritie of his manners is so great that his very enemies can finde nothing which they may Calumniate Pontac Campian Onuâ—b in Ioh. 8 What deedes then hath he done for which they should finde such fault with his life Forsooth he married a Nunne hee lay with Bora hee lay with her But first he married her hee had not his Marozias Reyneras Theodoraes Stephanaes to be his bedfellowes without any care or veile of marriage Baron in ann 928. 912. But hee was a Frier shee a Nunne both which had vowed not to marrie But who tied them to those vowes or what vow of man can disanull the lawfulnesse of Gods owne ordinance Whether is it not better to marrie
then to burne Whether is it not more Clerke-like to haue a wife of his owne 1 Cor. 7.9 Rubrio qui non habet vxorem habet Concubinam then which is common among them to haue dispensation to keepe a Concubine It is a ruled case in their Schooles and vsuall in the popish practise in this kinde to dispense with vowes was this Martin Luthers fault that hee married without their papall dispensations Leonic Theal p. 246. But what is it which our Papists haue to say of the death of this worthy man An horrible miracle saith one of them and such as before was neuer heard of that God shewed in the soule death of Martin Luther damned in body and soule when Martin Luther sell into his disease Hee desired the body of our Lord Iesus Christ to bee giuen vnto him which hauing receaued hee died soone after Being dead and his body laid in the graue on the sudden such a tumult and terror arose as if the foundations of the earth had been shaken the next night after was heard a noise and cracking about Lutherâ— Tombe much lowder 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 Sepulchre where Luthers detestable bodie was laid they found neither bodie nor bones nor clothes but a stinke of Brimstone comming out of the graue had well-nigh killed all the standers by An horrible and dreadfull example indeed if it were true But when I pray was this report raised when was it written surely long before Luthers death And this merry conceite being diuulged abroad suckt in greedily by the Papall saction at length a coppie thereof came to Luthers hands D. â—hite his way to the true Church p. 430. to the which Libell he writ an Answer beginning in these words I Martin Luther by this mine hand writing confesse and testifie that vpon the 21. of March I receaued this fiction concerning my death as it was full of mallice madnesse and I read it with a glad minde and cheerfull countenance c. What my masters the Papists are you not ashamed of these iuggling impostures Are you growne so impudent that you will not conceale your false Tales and forgeries which you inuent against holy men of God till they be dead but publish them in Print in their liues time that they themselues as Luther and Beza did may conuince you of slaunder and of mallice 〈◊〉 â—pist ad stâ—ckâ—â—m No wonder then that you blush not to traduce Caluin Iewell King and other worthy instruments of Gods glorie when they are dead But you will say you haue a true relation of Luthers fearefull end and that set forth after he was dead indeed I et vs heare what it is Marry this say they Martin Luther going to bed Coccâ—viâ— Cuth Caluin â—urcism p. 957. Defence of the Cens p. 66 merry and drunken was found the next morning dead in his bed his body being blacke and his tongue swelling forth as if hee had beene strangled which some thinke was done by the Deuill some by his wife And that as they bare him to Church to burie him his body so smelt that they were faine to throw it into a ditch and goe their waies Thyrraus de Daemoniac part 1. Thes 99. And that a seruant of Luthers being in the Chamber when he died opening a Casement to take in the ayre saw neere vnto him a great number of blacke spirits hopping and dancing wonderfull But did they who relate this see it were they then present or vpon whose relation doe they deliuer it Nay herein they are altogether silent Therefore let vs heare what they who were present with Luther at the time of his death and saw him dying and accompanied his body to the Funerall bee rather belieued then these rayling lying Papists And who were these Albert Earle of Mansfield and other noble men Iustus Ionas Ioh. Sleidan Com. lib. c. 16. Hierem in Weller Martyrol p. 789 Michael Coelius Iohannes Aurisaber Ambrose his his childrens Schoolemaster and many more And what testifie they of his manner of dying euen this That in the yeare of our Lord 1546. the 17. of Februarie D. Martin Luther sickened a little before supper of his accustomed maladie to wit the oppression of humours in the crifice or opening of his stomacke which sicknesse seasoning vpon him hee was had to bed where hee rested two houres where his paines encreasing he called vp D. Ionas and Ambrose his childrens Schoole-master and by their helpe remâ—ued into an other Chamber Into which being newly entred Albert Earle of Mansfield with diuers other came into his Chamber with whom he learnedly discoursed of our knowledge in the life to come of the labours in the Trent Counsell to suppresse the truth of the care which euery good Christian should take to maintaine the truth Giuing himselfe many times to his priuate prayers and soliloquies with God And feeling his fatall houre to approch he commended himselfe to God with this deuout prayer Heauenly Father who art God and the Father of our Lord Iesus Christ the God of all comfort I giue thee thankes 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 bee taken out of this life and shall lay downe this my body yet I beleeue assuredly that I shall remaine foreuer with thee and that none shall bee able to plucke mee out of thine hands And hauing ended this prayer hee repeated the 16. verse of the 3. chapter of the Gospell by S. Iohn and then the 20. verse of the 68. Psalme and not lâ—ng after this hee commended his soule into the hands of God two or three times ouer with shew of much comfort as a man falling asleepe by little and little he departed this life the standers by perceiuing no paine to vexe him his Funerals were solemnly performed at Wittenberge where by the appointment of the Prince Elector hee was honourably buried in the tower Church with great lamentation of many Bugenhagius making the Funerall Sermon and Melancton the Oration This was the end of that good man whose memorie shall euer be precious in the Church of Christ and flourish as the rod of Aaron laid vp in the Tabernacle Thus much for the Popish exceptions against Luther The next whom they except against are Iohn Husse and Hierome of Prage the two famous Bohemian Martyrs and learned professors of our religion And what is it which they can say against them Iohn Husse say they was a very Goose so it pleaseth them to descant vpon his name Stephen Paletz Stanisiaâ—s de Znoymar Concil Constan which in that tongue doth so signifie Hierome of Prage
one Parish called Cammach Reyner resp there were tenne open Schooles of them And whereas they are taxed by Aeneus Siluius to sauour of an Anabastinill communitie that they had all things common among them Martyrol 209. This is a malicious slander of a papall Parasite Indeed because they being thrust forth both of Countrie and goods and compelled to make the best shift as they could for themselues they did not intend their owne priuate commoditie but euery one did helpe each other to the vtmost of his power the most part of them being made through the Tyrannie of their persecutors very poore and hence they were called Pauperes de Lugouno Or the poore men of Lyons Their Doctrine howsoeuer the Papists after their vsuall manner mis-report of it and speake worse of it then it is yet cannot be brought by them within the compasse of Heresie or be confuted by the Word of God The Booke of Inquisition doth thus describe them and their manners Ex Inquisitorio quodam libello de moribus consuetudine Waldens The manner of the Waldensis is this They kneeling vpon their knees doe continue in their prayers with silence so long as a man may say thirtie or fortie Pater-nosters And this they doe euery day with great reuerence being among themselues and such as be of their owne Religion both before Meales and after likewise when they goe to bed and in the morning when they rise and at certaine other times also as well in the Day as in the Night Also they haue and vse the seuen Articles of Faith concerning the Diuinitie and seuen Articles concerning the Humanitie and the ten Commandements and seuen workes of Mercie which they haue compyled together in a compendious Booke glorying much in the same and thereby offer themselues readie to answere any man for their Faith Before they goe to meat they haue this Grace Benedicite Kyrie eleyson Christe eleyson Kyrie eleyson Pater-noster Whiâ—h being said then the elder amongst them beginneth thus in their owne Tongue God which blessed the fiue Barley Loaues and two Fishes in the Desart before his Disciples blesse this Table and that which is or shall be set vpon it In the Name of the Father of the Sonne and the Holy Ghost Amen And likewise when they rise from meat the Senior giueth thankes saying the words of the Apocalypse Blessing and Worship and Wisdome and Thanks-giuing Honor Vertue and Strength to God alone for euermore Amen And addeth moreouer God reward them in their Bosomes and be beneficiall to all them that be beneficiall to vs and blesse vs And the God which hath giuen vs Corporall Feeding graunt vs Spirituall Life and God be with vs and wee alwayes with him To which they all answere Amen And thus saying Grace they hold their hands vpward looking vp to Heauen After their Meat and Grace thus said they teach and exhort among themselues conferring together vpon their Doctrine c. Hitherto the Booke of Inquisition made against them doth testifie of them Let vs adde hereto the Testimonie of Reynerus their professed Enemie who when hee had said all that he could in deprauing and impugning them yet is driuen to confesse this of them Reyner Hist de Waldens Ex Orthuin Gratian. This Sect of Lyonests so hee calleth them of the place where-hence first they sprang hath great shew of Pietie liuing vprightly before men and beleeuing all things aright concerning God and all the Articles of the Creed onely they hate and blaspheme the Church of Rome c. Thus farre by way of Apologie for the Waldenses The like Apologie I might make for all the rest of those famous Worthies which together with vs long before our dayes or the dayes of Martin Luther haue professed the same Religion which wee now professe But because these before-mentioned are the parties against whom our Aduersaries the Papists especially doe except and whatsoeuer else they doe or can alleadge against any other particulars are the same things which haue beene answered vnto the former exceptions I will surcease from further Apologies especially seeing that I labour to be briefe This which this way hath beene spoken may suffice to cleare these Auncients of our Religion whom wee haue alreadie prooued to haue beene of the same Faith and Religion which wee now hold and the Papists themselues call the fore-runners of our Faith from those slanderous Calumniations which they asperse vpon them and to prooue them such famous and worthie Instruments of Gods glorie that wee need not be ashamed to follow them in that holy way which they haue gone before vs. Hauing now cleared the way and traced the footsteps of our Protestant predecessors backward from the dayes of Martin Luther vnto the very time when Poperie that great Mysterie of Iniquitie began to display it selfe in her colours from the time of King Henry the eight vnto the dayes of Phocas the Emperour for the space well-nigh of a thousand yeeres I now returne againe to prosecute this Catalogue and to shew a farre higher ascent of the same from the time when Poperie was set on foot vnto the dayes of the Apostles and the time in which our blessed Sauiour did manifest himselfe in the flesh Which labour albeit it might well be spared for as much as the Controuersie being betweene vs and the Papists Which of the two Churches is the most auncientest wee hauing alreadie shewed the continuance of our Church euen from the time when first their Church if wee may call that a Church which they haue turned into a Court began wee haue done alreadie to stop their mouthes and to free our selues from that imputation of Noueltie which they obiect against vs Yet for the more ample manifesting of the Point now in Controuersie and wholly to stop the mouth of the Aduersarie that it may appeare that our Religion is yet of farre greater Antiquitie a farther demonstration shall be made wherein it shall appeare that our Religion that which is now professed by the Protestant Churches is that same Religion which was taught by Christ and his Apostles professed and maintained by all the Orthodoxe ancient Fathers Martyrs and Confessors that liued in and since the Primitiue Church to the time that Poperie was first hatched out of his Cockatrice Egge Which to make plaine wee must by the way take notice That in the first six hundred yeeres there was no substantiall or fundamentall Innouation receiued in the Church the present Romane Faith touching the Points controuerted betweene them and vs being as yet eyther vnhatched or not receiued by knowne Heretikes 2. Thess 2.7 Onely the Mysterie of Iniquitie that began to worke in the Apostles time Euscb Hist lib. 3. cap. 32. lib. 4. cap. 23. encreased by the Heresie Ignorance and Superstition of some that dayly corrupted the Truth Stories remember vs of a saying of Hegesippus Niceph. lib. 4. cap. 7. That the Church continued a Virgin vndefiled
Tarracona marryed Bishops Cyprian an African borne in Carthage who although he had his grieuous errors yet was a worthie Builder of the House of God not by woâ—d alone but also by writing Augustine de Baptism contra Donat. lib. 5. cap. 17. In his Writings he agreeth with vs. Narcissus Bishop of Ierusalem a great enemie to Superstition Euseb lib. 9. cap. 6. Asclepiades Bishop of Antiochia of whom Alexander Bishop of Ierusalem being the prisoner of Christ in Caesarea wrote vnto the people in Antiochia That it was a comfort vnto him and it made his Imprisonment the more easie that he heard of the zeale and constancie of Asclepiades Euseb lib. 6. cap. 11. Babilas Bishop of Antiochia vpon whom albeit the Papists would father many of their superstitious deuises yet Eusebius who may bee best credited in this point sheweth his hatred of all Idolatrie and therefore no doubt likewise of such Idolatrous inuentions Euseb lib. 6. cap. 39. Betweene the yeares 200 and 250. TErtullian who albeit hee fell into the Erâ—or of Montanus and hold diuers other Errors yet where he was Orthodoxe stood most with vs Origen of whom the Prouerbe is Vbi bene nemo melius vbi â—ale nemâ—â— prius where hee writeth best is for vs as Polycrares Bishop of Antioch a marryed Bishop together with diuers other Bishops of Asia withstood Victor Bishop of Rome and opposed certaine Constitutions by him vrged about Obseruation of Dayos Meats Drinkes Vestures c. Eusib lib. 5. c. 26. Betweene the yeeres 150. and 200. POlycarpus Bishop of Smyrna who resisted Anicetus Bishop of Rome and withstood diuers Ceremonies then beginning to be set on foot Euseb lib. 5. cap. 26. This Polycarpus also wrote an Epistle to the Philippians wherein hee defendeth the same Doctrine of Iustification by Faith as we doe Iren. lib. 3. cap. 1. Irenaeus Bishop of Lyons in France who though hee was entangled with the error of the Chyliasts yet where he was Orthodoxe ioyned with vs and wrote in the name of his brethren of France vnto Victor Bishop of Rome reproouing him for offering to excommunicate the Churches of Asia who withstood his Traditions Euseb lib. 5. cap. 26. Melito Bishop of Sardis wrote an Apologie for the Christians to Antonius the Emperor Euseb lib. 4. c. 13. His consent together with vs about the Canonicall Scripture and the Apocriphae may be seene in his Epistle to Onesimus Melit Apolog. ad Onesim The Congregations at Lyons and Vienna in France how they accord with vs may be seene by the Epistle set forth in their name Extat Martyrol p. 40. Betweene the yeeres 100. and 150. IGnatius who in the persecution of Traian the Emperour was for the Christian Faith deliuered to wilde Beasts to be deuoured Euseb lib. 3. cap. 35 36. It is written of him That as hee passed through Asia being vnder the most strict custodie of his Garders hee strengthened and confirmed the people euerie where as hee went and admonished them especially and before other things to beware and shun Heresies and vaine Superstitions newly risen vp and that they should cleaue onely to the Writings of the Apostles c. Ex Hierom in Catal. Sanct. Eccl. Iustinus Martyr who wrote two bookes of Apologie for the Christians to the Emperour Antoninus Pius In the which and in his Dialogues hee testifieth the summe and substance of the doctrine and Religion of the Christians in those times wholy answering with ours now if wee compare them together Iustin Dialog cum Tryph. Apol. Quadratus Bishop of Athens Agrippus Castor Hegisippus and others Betweene the yeeres 50. and 100. SAint Iohn the Euangelist who for preaching the Gospell Euseb lib. 3. c. 10. was banished by Domitian into the I le Pathmos about the yeare 97. and after the death of the aforesaid Domitian was released againe vnder Pertinax the Emperour and came to Ephesus anno 100. where hee continued vntill the time of Traian and liued till the yeare after the passion of our Sauiour 99. How our doctrine doth agree with his may be seene if we examine it by his Writings S. Peter Simeon Bishop of Hierusalem Iacobus Iustus S. Paul Onesimus Bishop of Sardis Titus THE CHVRCHES OF Rome Corinth Galatia Philippi Colossos Thessalonica Crete Ephesus Pergamus Thyatyra Sardis Smyrna Philadelphia Laodicea Betweene the first yeere of our Sauiors Incarnation and the 50. after BEsides Iohn the Baptist old Simeon Hanna the daughter of Phanuel c. wee haue the Twelue Apostles SIMON PETER ANDREVV IAMES the sonne of Zebedee IOHN PHILIP BARTHOLOMEVV THOMAS MATTHIAS IAMES the sonne of Alpheus LEBBEVS whose surname was Thaddeus SIMON the Canaanite MATTHIAS chosen in the place of Judas Iscariot IESVS CHRIST HIMSELFE BEING THE HEAD CORNER STONE THat the Apostles taught the same Doctrine which wee embrace and those Churches before-mentioned vnto whom the Apostles wrote did follow the same Religion which wee professe may appeare if we compare our Doctrine and Religion with theirs which in stead of many others wee may behold in this briefe Table beneath specified THE DOCTRINE OF THE Apostles and profession of the Churches vnto whom they wrote Agreeing with vs PROTESTANTS Scripture sufficiencie IOhn 5.39 Iohn 20.31 Act. 17.10 Luk. 16.29 Eph. 2.20 2. Tim. 3.15 16 17. Scripture perspicuitie Matth. 7.7 Rom. 10.6 2. Cor 4.3 Scripture authoritie Iohn 5.34 36 39. Luk. 16.19 1. Ioh. 5.6 Sacraments Their number Math. 28.19 Mark 16.16 Joh. 3.5 Luk. 22.19 Their efficacie Rom. 1.17 1. Pet. 3.21 The fruits and effects of Baptisme Ioh. 5.14 Ephes 4.23 The Sacrament of the Lords Supper Artic. 31. 1. Cor. 10.11 1. Cor. 11.10 1. Cor. 10.16.17 Spirituall eating and drinking in the Sacrament 1. Cor. 10.3 1. Pet. 1.29 Communicating in both kinds Math. 26.26 Mark 14.22 1. Cor. 10.16 The true manner of Gods worship Tit. 1.5 Hebr. 13.7 1. Pet. 1.23 The danger of all sinne Rom. 4.15 1. Ioh. 3.4 Prayer To God alone Rom. 8.27 1. Cor. 1.16 Heb. 10.19 in a known tong 1. Cor. 14.15 The Church Jt is a congregation of the faithfull onely c. Ioh. 10.16 15.14 Eph. 5.23 True markes of the Church Act. 2.4 Eph. 2.10 Act. 5.8 Christ alone the head of the Church Eph. 1.22 4.16 Act. 4.11 1. Cor. 1.11 Ecclesiasticall discipline 1. Cor. 5.7 2. Thes 3.14 Tit. 3.10 Sanctification Jn true holines and newnesse of life Rom. 16.4 Luk. 1.75 Eph. 1.4 Philip. 1.12 Coloss 1.22 Faith An assured confidence Mark 5.7 2. Tim. 2.8 vpon knowledge Heb. 11.1 2. Cor. 13.5 only in the elect Ioh. 6.35 Repentance The gift of God Genes 8.21 Rom. 8.7 Necessarie Iam. 1.7 1. Tim. 2.21 Confession to God Math. 3.6 Good workes Must spring from Faith Rom. 8.8 Galat. 5.6 Tit. 1.15 Heb. 11.6 Are our dutie Matth 7.17 2. Pet. 1.10 Subiection to Powers Rom. 13.1 2 3. Tit. 3.1 1. Pet. 2.13 Disagreeing from the PAPISTS Traditions IOhn 4.22 23. 1. Timoth 4.1 2. Timoth. 3.1 Reuelat. 22.18 19. Slander of obscuritie
Rom. 15.4 1. Thess 5.20 2. Pet. 1.19 Authoritie of the Church Act. 2.42 19 20. Ephes 5.24 Sacraments Their seauen-fold number 1. Cor. 11.23 Reue. 22.18 Their opus operatum Eph. 4.5 Their whole taking away sinne Rom. 7.7 8. 1. Ioh. 1.8 Their sacrifice of the Masse Heb. 7.24 9.15 10.10 Reall presence Ioh. 6.35 Act. 3.21 1. Cor. 11.37 Keeping backe the cup from the lay people 1. Cor. 11.33 34. Will-worship Coloss 2.18 20 23. Math. 15.9 Veniall sinnes Rom. 6.23 Iames 1.15 Prayer To Saints Angels Rom. 10.14 Col. 2.18 In an vnknown tongue 1. Cor. 14.16 The Church A promiscuous company Eph. 5.25 26. 1. Ioh. 2.19 False markes Math. 24.23 Popish monarchie 2. Thess 2.4 6 7. Reuel 13.8 Popish Hierarchy pardons and suspensions Act. 11.28 2. Cor. 10.4 Sanctification Jn obseruation of dayes and meates Coloss 2.16 Rom. 14.14 Faith A beliefe in generall Rom. 10.14 Jmplicite Iam. 2.19 in hereticks and wicked men 2. Thess 3.2 Repentance Free will 1. Cor. 2.14 Coloss 2.13 Meritorious Rom. 4.5 6. Auricular confession Luk. 5.21 Places after this life Only two Heauen and Hell Reuel 14.13 22.13 Good workes Before Iustification Matth. 12.33 Luk. 6.43 Rom. 11.17 Merit of them Rom. 5.12 Galat. 3.11 Heb. 11.17 Exemption from obedience 1. Tim. 2.1 2. Iude 1. Purgatorie Luk. 23.43 2. Cor. 12.3 4. I Might instance in many more yea in all the differences betweene vs and the Papists wherein I might as clearely prooue the consent of the Apostles and those Primitiue Christians together with vs and their dissent from the Papists and consequently prooue effâ—ctually our Church to haue beene in that ancient Primitiue Church But these proofes may suffice in stead of many and by these wee may learne what wee are to iudge of the rest referring the tryall of our whole Religion in all and euerie point thereof wherein wee differ from the Papists vnto the touchstone of the doctrine of our Sauiour Christ and his Apostles and to that which in the writings of sacred Scriptures is commended vnto the Churches which indeede is the onely true rule to examine by and to end Controuersies But our Romanists will none of that for they cannot endure their Religion to come vnder this tryall of Gods word neither will it content them that wee make triall thereby See the Fisher caught in his owne Net which was the reason that Fisher in the late conference neither could denie that Christ and his Apostles taught the same faith and doctrine which the Protestants now professe nor would abide the triall by it but fled from that to the practise of ensuing times and more remote Canus loc li. 3. c. 3. p. 151. for Canus a Writer of their owne confesseth That the most points of the Roman faith are not contained in the Scripture Andrad Orth. Exp. lib. 2. And Andradius speaketh plainely That many points of the now Romish faith would reele and totter if they were not supported by the helpe of Tradition Therefore our Masse Priests will not endure the resolution of the now depending controuersies between vs and them should be tried by the authority of the Scriptures Take from them saith Standish their English damnable translations Standish ca. 6. pro. â— and let thâ—m learne to giue as much credit to that which is not expressed as to that which is expressed in the Scripture Brist Mot. vlt. And Bristo teaching his Scholler how to deale with a Protestant biddeth him First get the weake and proud heretick out of his weake and false Castle of onely Scripture into the plaine field of Traditions and then like cowards they shall not be able to stand Alas what small foundation hath that Religion of theirs which is onely supported by Traditions what comfort can there be in that Religion which is afraid to be tried by the Scripture Hitherto I haue shewed the ascent of the Protestants Church from before Luthers dayes euen to the time of our Sauiour Iesus Christ his Apostles and found our Church which the Papists traduce as a Nouice euen in the primitiue Church our Religion which they taxe as a new Religion to be the first Religion Christian I could now deriue it from an higher straine and shew it in a more auncient time before Christ was manifested in the flesh euen in the daies of the Prophets whose agreement with vs and disagreeing from the Papists I might euidently conuince out of their Writings Before them in the time of Moses and vnder the Law Before the Law in the Patriarchs Before them and before the Flood in Noah Enoch Abel and so bring it to the very beginning euen to the time of Adam But this would be a needlesse labour for if we proue as already hath beene proued That our Church hath beene as auncient as the time of Christ and his Apostles the other must needes follow That it is as auncient as Adams time and from the beginning Cantic 6.9 Ephes 4. Because the Church of Christ is but one and there is but one Faith one Lord one Baptisme The Fathers before the Law 1. Cor. 10.3 4. and those who liued vnder the Law though they and we differ in some outward Rites and Ceremonies 1. Cor. 3.11 yet for substance embrace one and the same Religion haue one and the same Truth one and the same Foundation Eph. 4.11 That Church which was founded vpon the doctrine of the Prophets and Apostles Iesus Christ himselfe being the head corner stone euer was from the beginning shall euer be to the end of the world Such is ours and such is our Religion Therefore we conclude That our Church and our Religion is no vpstart but the true Church of Christ the ancientest and only Orthodox Religion And now O ye seducing Papists ye Iesuiticall Fry and Seminarie Frogs which are crept vp out of the mouth of the false Prophet and sculk abroad to seduce people what haue you to say for your selues with what face can you impute nouelty to vs Reu. 16.14 15. how dare ye buzze into the eares of your Proselites That our Religion was neuer heard of vntill Luthers dayes peraduenture you take your ayme at this because the name of Protestants came in neere about that time The name indeede arose vpon occasion of a Protestation made by the 14. principall Cities and diuers Princes of Germany at the Dyet of Noremberg appealing from the Pope vnto the Emperour Ioh. Sleid. lib. 3. Hist of the Trent Councel lib. 1. p. 48. and to a generall Councell in which protestation was contained a declaration of their faith and of those grieuances which they had against the Church of Rome for which by their aduersaries they were termed Protestants Now wee although wee are not ashamed of that name yet stand not so much vpon the name glorying in no name so much as in the name of Christians And that such protestations were made such declarations of the
same Faith which wee professe by the Bohemians Waldenses c. alreadie hath beene made manifest But how long time is it I pray that the name Papist whereof of late they were ashamed and wherein they now so much glory was knowne or acknowledged in the world Act. 11.26 Optat. Mileuit lib. 2. cont Parm. or whence is it that leauing the auncient name of Christians they rather with the Donatists appropriate vnto themselues the name of Catholicks Doubtlesse howsoeuer they bragge and boast of Antiquity wee may apply that of Bildad vnto them They are but of yesterday Iob. 8.9 for how could a man know what it was to be a Papist or what was the body of Religion before the Councell of Trent had defined it Trent Councel concluded An. dom 1563. which was since Luthers time Let them shew where their Papall Supremacie was before the time of Pope Goodface the third or their Latine Seruice before the yere 680. Platina or their Romish Masse before Adrian the 1. Anno 780. Iacob de Vorag in vit Gregor Exposit Rom. ord ann 1215 1222. ex Act. Rom. Pontif. 1414. or their Agnus Dei before Pope Sergius an 700. or their Transubstantiation before the Councell of Lateran or their eleuation and adoration of the Sacrament before the time of Honorius the third or their eceiuing of the Communion in one kinde onely and the absolute forbidding of the contrary before the Councell of Constance Iohan. Scot. lib. 4. dist 17. artic 3. or their absolute necessity of Auricular Confession before Innocent the third Idem ibid. in his Councell of Lateran or the prohibition of Marriage to the Clergie before the same time I might instance in many other points of Poperie which howsoeuer they may carrie some shew and shadow of Antiquity yet being duly considered they will appeare to be but late inuentions peeced and patched together by their Popes as each of them in their succession was minded to adde something to make vp the full measure of the mysterie of Iniquity Neyther let them boast as of commonly they cracke of the ancient Church of Rome Rhom 〈◊〉 in Act. 1â— â— Idem in Eâ—â—â— 4.13 so famously renowned by the Writings of the Apostles and commended and appealed vnto by the auncient Fathers for the name and shew of the Romane Church See M. Fox his description of the diffâ—rence of the now Church of Rome and the old Actâ— and Monum first 26. pageâ— is but an emptie shew of Names and Titles this present Romane being in a manner wholly departed in the Questions controuerted from the auncient and retayneth nothing but the Title The true auncient and Apostolike Church of Rome so much commended by the Fathers and sought to by the World professed another kind of Faith then this doth and the same that we now defend against them That Church affected no such prowd and swelling Titles it vsurped no such transcendent Iurisdictions it obserued no such foolish Superstitions it maintained contrarie Doctrine to their now Errors To what purpose then should any sticke vpon the name of the Romane Church when the true Faith is changed Or what doe the Prerogatiues and Royalties of the auncient Church concerne this that is turned to another Religion Or who regardeth an House of stately Building or anticke memorie of auncient Antiquitie when the Plague hath infected it and Theeues possesse it Leaue therefore yee Romanists to cracke of your Antiquitie or to traduce vs of Noueltie wee may take vp the words of Nicephorus Concil Ephâ—â— sin pag. 307. the Patriarke of Constantinople in an Epistle to Leo Bishop of Rome Wee also haue the Name of Rome the â—diâ— and auncient Faith of Rome among vs being built vpon one and the same foundation of Faith in matter of Faith we follow them Wherefore let S. Paul glorie and reioice in vs also and ioyning new things with old and comparing vs in Doctrines and Preaching let him glorie in vs both alike for wee as well as they following the Doctrines and Institutions wherein wee are rooted are confirmed in the confession of our Faith wherein wee stand and reioyce c. As for you my poore seduced Countreymen who suffer your selues to be seduced and mis-led by these Popish Circumcellions take heed and beware how you fauour these Merchants of the Romish Strumpet who vnder fained pretences and subtile insinuations goe about to make merchandise of your soules 2. Pet. 2.5 These latter dayes saith the Apostle are perillous times and these Popish Priests and Iesuits I may say are perillous seducers 2. Tim. 3.1 6 7. They of this sort creepe into houses and lead captiue silly women laden with sinnes and led about with diuers Lusts euer learning and neuer able to come to the knowledge of the Truth Listen not vnto them It is not good for Eue to fall to conference with the Serpent Genes 3. no nor for Adam neyther to suffer Eue and the Serpents parley or to encline vnto them least hee also be partaker in the Transgression Consider what is the end they ayme at not Religion but the Soueraigntie of their high-towring Church not the Consciences of men yeelding to their Ceremonies and Superstitions will satisfie them vnlesse they haue their wills in ouer-ruling all and bringing them vnder their Antichristian Yoake How doe they disturbe Thrones and fill the World with Anarchie and Confusions and whose soules they should winne to God by ministring the Word and Sacraments their bloud they sacrifice to the Deuill by stirring them vp to Treason and Rebellion Beloued 1. Ioh. 4.1 beleeue not euery Spirit but trie the Spirits whether they be of God or no. A Foole saith Salomon beleeueth euery thing Prou. And surely it is their folly who suffer themselues to be seduced by giuing too easie credit to the slauering insinuations of these Popish Teachers and are hereby brought into a great dislike of our Church because they beleeue their words and doe not make search and enquirie after the truth of the same Beware least that dreadfull iudgement of God fall vpon you 2. Thess 2 10 11. Because they receiued not the knowledge of the Truth that they might be saued therefore God shall send them strong delusions that they should beleeue lyes You will say That you are no Changelings That yee are of the olde Religion That you keepe the olde Faith and will liue and dye in the same Religion which your fore-fathers professed Poore soules Popish Religion is not the oldest Religion but a late vpstart a Modell of Superstition your Popes Catholike Church is but an Impostume growne in the Church Wee confesse that for a long time the Christian World hath beene annoyed with it yet euen in the time and before the time of this declining from the Truth our Faith and Religion hath euer kept it selfe vnspotted The true cause why during the former ouer-clouding times of Poperie the Exercises
of our Religion haue beene neyther so frequent nor so publike as now it is eyther in place or persons was the persecution of Poperie and the generall corruption of the Papacie which as a Leprosie infected and as a Myst obscured the Times so that sometimes not the true beleeuers themselues such I meane as are come to our knowledge were void of error in euery point though they firmely held the foundation And if it pleased God in processe of time to giue more libertie to the persons and more puritie to the Doctrine why are wee vnthankfull and why should any enuie if the Truth hath growne more ripe in our Age And if there be any yet among vs I would to God there were not too many such who stand as Newters and lookers on not regarding any Religion nor caring to ioyne themselues to either side vntill they see the sequell and issue whether the Protestant or Popish Church is likeliest to be most praeualent To such I say as Elias said to the people of Israel How long halt yee betweene two opinions 1. King 18.21 If the Lord be God follow him But if Baall then follow him Let them consider and call to minde whither of the two Religions sauour more of grace and of the spirit of God whether doth attribute most to God whether hath beene most fauoured by God Let them consider the damnable positions the horrible combustions and hellish proiects of Poperie and the sauing counsels peaceable prosperity and heauenly blessings which haue accompanied ours let them as the Apostle counselleth proue all things 1. Thess 5.21 and hold fast what is good If they doubt whether of them carrieth greatest shew of either veritie or Antiquitie I say vnto them as it was said to St. Augustine at the time of his conuersion Tolle lege Take vp this booke and reade or rather as the Lord speaketh by his Prophet Ieremie stand in the waies and see Ierem. 6.16 Aske for the old paths where is the good way and walke therein and yee shall finde rest for your soules Lastly to the true members and vnseduced Protestants of our Church I say with the Apostle to the Corinthians Brethren you see your calling 1 Cor. 1 26.27â—â— albeit not many wise men after the flesh not many mighty not many noble are called But God hath chosen the foolish things of the world to confound the wise and weake things to confound the mightie c. yet some noble some learned some Worthies haue embraced the same Religion together with vs and that in all ages and times of the world What would wee haue what can wee desire more we haue Verity and Antiquitie for vs we haue the Patriarkes the Prophets and Apostles on our side we haue the company of innumerable Martyres who haue sealed the Truth thereof with their blood we haue the fellowship of many Churches in diuers Nations Being therefore Compassed about with so great a cloude of Witnesses Heb. 12.1 let vs follow the footsteps of those who haue walked before vs in this way of righteousnesse and runne with patience the race that is set before vs. What though Papists raue and rage and plot and seeke by all meanes to bring our Religion into disgrace yea If it were possible to cut of the name of Israel Psal 83.4 that it might be no more in remembrance Psal 81.12 Yet these aduersaries of the Lord shall be found lyers but the true Church of God shall endure for euer Consider what great things God hath done for vs and how mightily alwaies he hath defended and approued our Religion how miraculously did he preserue it manger all the furie of the Lyon and the wilde Boare of the Deuill and Antichrist euen in the time of their greatest persecutions how wonderfully hath he from time to time detected and defeated all plots and proiects conspiracies and trecheries of the enemies what strange deliuerances hath he giuen vnto vs By this wee may know that God fauoureth vs because our enemies preuaile not against vs. Psal 41.11 Psal 46.11 The God of Iacob is with vs the God of Hoasts is our refuge he hath giuen vnto vs a Dauid a man after his owne heart to rule ouer vs a Iehosophat whose heart is set to seeke the Lord a Iosias whose chiefest studie is to build vp Gods house and whose chiefest Title is to be the Defender of the Faith he hath taken away our feares by the happie returne of our most hopefull Prince redoubled our ioyes in his forward zeale for the furthering of true Religion he hath blessed vs with an Honourable assemblie of States in the high Court of Parliament and vnited their hearts and mindes to seâ—ke the promotion of his glory and the publike welfare of the Common-weale he hath stirred vp the hearts of all faithfull Subiects within this Iland to pray and cry Grace Zech. 4.7 Grace to that Parliamentarie assembly What now remaineth but that as the Apostle counselleth Wee stand fast in that libertie wherewith Christ hath made vs free Gal. 5.1 and as our Sauiour doth admonish vs that wee be faithfull to the death Reuel 2.10 constantly professing and religiously perseuering in that Religion which we haue learned out of the Scriptures and which hath beene practised so long agone in all Ages by so many Patriarkes Prophets Apostles Bishops Confessors and holy Martyrs That so wee may glorifie God and stop the mouth of the aduersarie and both by life and doctrine confound Poperie till that misterie of Iniquitie bee fully reuealed whom the Lord shall consume with the spirit of his mouth and destroy with the brightnesse of his comming which we beseech the Lord to hasten Euen so Come Lord Iesus come quickly Amen FJNIS