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. Con [...]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 [Page] 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 [Page] 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.


Deuteronomie 3 [...].7.‘Remember the daies of old, consider the yeares of many generations, aske thy father, and he will shew thee: thine elders, and th [...]y will tell thee.’

WHen the Athenians had consulted the oracle of Apollo Pythius what Religion it were fittest for them to professe:Xenopho [...] 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 D [...] ­rum. Illud optimum quod & pri­mum, That is best which was at the first. The maine controuersie at this day in the world is about religiō, 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 whē it began, as how it is to be fol­lowed; yea it cannot be denied (which Tertullian doth [Page 2] 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 religiō. 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 [Page] whatsoeuer light they had of Religion, Comp [...] Greg. de [...] Fisher in co [...] 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. Mort [...]n. Ca [...] thol. Ap. D. Vsher de c [...] ti [...] stat. co [...] Archb. of C [...] terb. treatise [...] perpet. vi [...] [...] the Church. Patrick Sy [...] Richard Berna [...] August. de Tri [...] lib. 1. c. 3. & de mond [...] [...] & of late hath receiued a full satisfaction (if any thing will satisfie such vnquiet spirits) by the most Reuerēd 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 vpō 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 cōcerning 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 visi [...]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 [Page] albeit (as their owne Bellarmine confesseth) It is not required to the vniuersality of the Church, Bellar [...] 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 ecc [...]. lib. 19. c. 1. Bellar. de Ro [...] 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 perip [...] hymn. 10. Nunc dogma nobis Christia­nū nascitur post euolutos mille demū 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 [Page 6] yeares,C [...]pian. B [...]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 alteratiō 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 thē 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 Is [...]b [...]n in Saxony. [...] Abb [...]t Vs [...]org. Iob. S [...]dum. Marty [...]al. [...] ­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 b [...]ganne to distast Popish religion about the yeare of our Lord 1516, by occasion of his looking into, first, the Pardons and Indul­gences which Pope Leo the tenth set to sale in Germany by Frier Tecellius, and afterwards by p ying into other stuffe of Popish superstitions: so that the time of hi [...] separation from the Church of Rome must be reckoned to be about the yere of our Lord, 1516, or 1517.

King Henry the eight shoke off the Popish yoake about the 25 yeare of his reign [...], viz. Chronic. Ang [...]. in vita H [...]. 8. Statut. ann. reg [...] 25. Acts and Mo­num. p. 963. Anno Domini 1534 Before which time he wrote against Luther, and was an earnest defender of the Papacy.

Before either of these two times, and whilst both Henry the eight and Luther were Papists, wee can produce profes­s [...]rs of ou Religion betweene the yeare of our Lord 1500 and 1516.

In England.
Doctors and learned men.

D. Iohn Colet, Deane of Paules, who was a great labourer for reformation in the Church, and in his Sermons bitterly inueighed a­gainst inhibition of Priests mar [...]age, pilgrimages, and diu [...]rs other abu­ses in the popish Church: for which hee was much persecuted by Ri­chard Fitz-Iames, Bishop of London. Pa [...]et ex Registr. Fitz. Erasm. ep. ad Iodoc. Ion.

  • Gulielmus Lillius.
  • Gulielm. Grocinus.
  • Gulielm. Latimer.
  • Thomas Lynacre.

Whole Congregations perse­cuted for it.

In the Diocesse of Lincolne, to the number of 437 persons. Martyrol. p. 751, 752. &c.

In London 68 persons. p. 734. 745.

Martyrs put to death for it.

  • VVill: Sweeting.
  • Iohn Brewster.
  • Iohn Browne.
  • Iokime Norman.
  • Iohn Stileman.
  • Thomas Man.
  • Robert Cosin.
  • Christop. Sho [...] [...]
  • [Page]Robert Rane.
  • Iohn Scriuener.

In France.
Doctors and learned men.

  • Iacobus Pauanus.
  • Iohannes de Cadurco.
  • Laurentius Crucens. Patet ex Crisp. & pantal.


Whole villages of them in the tract where the Alpes are ioyned with the Pyrenies. P [...]ir. de Soau. in hist. Concil. Trident. p. 3.

Whole villages about Merindol. and the Country of Prouence. Mar­tyrol. p. 859.


  • Dionysius de Reaux.
  • Iacobus Pauanus.
  • Bartholomaeus Millen.
  • Henricus Poile.
  • Iohannes Chastellanus.

In Germany.
Doctors and learned men.

  • Leo Iuda.
  • Iohannes Oxlinus.
  • Vldericus Zuinglius.


  • Tigurines.
  • Bernates.
  • Lucernates.
  • Suicenses.
  • Vnderualii.
  • Basilienses.
  • Martyrol. p. 791.


  • Petrus Spengler.
  • Wolgangus Schurch.
  • Leonardus Heilar.
  • Wendelmuta Vidua.

In Bohemia.

There were diuers about this time professing the Protestants religion, who were by the Papists tearmed Pycards, Calystini, and Subutraques. Pier: de Soau. in his Historie of the Trent Councill, p. 3.

Before this time, and before Luther was borne, there were professors of the Protestants Religion betweene the yeares of our Lord, 1450 and 1500.
In England.

REynold Peacocke Bishop of Chi­chester, who publikely preach­ed against the Pope, Fryers, tran­substantiation, and the whole leauen of popery. Thomas Gasgorgu. lib. de dict. Theol. p. 3.


  • William Tilsworth.
  • Thomas Barnard.
  • Iames Mordon.
  • Lawrence Gh [...]st.
  • Babram.

Ieane Boughton Mother to the Lady Young. Acts and Monum. in regn. Henric. 7.

Persecuted for the same.

  • Iohn Blomeston.
  • Richard Hegham.
  • Robert Crowther.
  • Iohn Smith.
  • Roger Browne.
  • Thomas Butler.
  • Iohn Falkes.
  • Richard Hilmin.
  • Margery Goit.

With diuers o­thers in Kent, Co­uentrie and Lon­don. ibid. p. 713. 714.

In France.

Philippus Comineas, a French Hi­storiagrapher, who spared not to re­proue the vices in Popery, and to extol those who opposed the same. Martyrol. p. 672.

Iohannes Selestadiensis. Vide eius Epist. ad Maximil. Imper. contra Pon­ [...]ificios.

Antonius Mancinellus, who wrote an eloquent oration against the fil­thie l [...]fe, and wicked manners of the Pope and his Clergy; and for that cause had his tongue and hands cut off by the commandement of the Pope. Mar [...]yrol. p. 674.

Charles the e [...]gh was at often de­fiance with the Pope. Ibid. p. 675.

In Germany.

The Germanes in generall exhi­bited their complaints against the Pope to the Emperor Maximilian. Martyrol. p. 672.

  • Rodulphus Agri [...]la.
  • Pontanus.
  • Philippus B [...]roaldus.
  • [Page]Georgius Valla.
  • Iohannes Ostendorpius.
  • Doctor Keisersp [...]rgius.
  • Doctor Andreas Proles. Ex Luc. O­stand. lib. 1. c. 8.

VVeselus Groningensis wrote against popish penance, indulgences, pur­gatory, workes of supererrogation, abuses of the Masse, prayers for the dead, vowes, precepts of the Pope and Prelates, &c. Hee was a man so famous and notable for his great learning and good life, that hee was commonly called, Lux mundi, The light of the world. Ex Noviomag. & Martyrol. p. 670.

In Bohemia.

Georgius Pogiebrachius, Gouernor of that Kingdome vnder the young King Ladislaus.

Rochezana and diuers other Prea­chers more, of whose conformity with vs in Religion, and separation from the Church of Rome, wee may reade, Cocl. lib. de Hus. & Mar­tyrol. p. 662. Item ex Aene. Sylv. in Histor. Bohem.

In Italy.

  • Iohannes Baptista Ma [...]uanus.
  • Angelus Politianus.
  • Hermolaus Barbarus.
  • Iohannes Picus Mirandula.

This Picus Earle of Mirandula, being but a young man, went to Rome, and there set vp 90 conclusi­ons to be disputed on, of which di­uers were about the Sacrament, Iu­stification, &c. quite contrary to the tenent of the Church of Rome, for which hee was persecuted by the Pope and his Clergy. Luc. Osiand. lib. 1. c. 8. Martyrol. p. 740.

Hieronimus Sananorola an Italian Monke, sorely inueighed against the corruption in Popery, maintai­ned iustification by faith, that the communion ought to bee admini­stred in both kinds; that indulgen­ces and pardons of the Pope were of no effect; against auricular confes­sion, and the Popes Supremacy; so: which cause he with two more who taught and preached the same toge­ther with him, were hanged at Flo­rence, and afterwards burnt to ashes. Illiric. Catal. test. Martyrol. pag. 450.

Before that time there are to be found professors o [...] the Protestant Religion, betweene the yeares 1400 & 1450.
In England.

THe name of Lollards about this time was commonly knowne in England: That they and wee doe agree in the substance of our Reli­gion may appeare, ex descript. sect. Lollard.

William Bishop of Norwich complai­neth, how the number of them did here encrease. Martyrol. pag. 609.


  • Rich. Houerden.
  • Iohn Goose.
  • Paul Craw.
  • William Woite.
  • Iohn Claidon.
  • Richard Tu [...]ning.
  • Sr Iohn Oldcastle.
  • Lord Cobham.

Persecuted and put to penance for that profession.

  • Iohn Burrell.
  • Thomas Moone.
  • Iohn Finch.
  • Nicholas Belward
  • Thomas Grimar.
  • Iohn Beuerley.
  • Thomas Pye.
  • Iohn Mendham.
  • Robert Shiruing.
  • Iohn Terrio.
  • Iohn Aberee.
  • Iohn Middleton.
  • Iohn Waid.
  • Richard Clerke.
  • Robert Beet.
  • Richard Page.
  • Iohn Warden.
  • Iohn Kinget.
  • Thomas Albeck.
  • William Bates.
  • Hugh Pie.
  • Iohn Parker.
  • Iohn Skilly.
  • Iohn Cooper.
  • Bartholmew That­cher.
  • Thomas Iames.
  • Alane Andrew.
  • William VVright.
  • Richard Fletcher.
  • VVill. Osbourne.
  • Robert Briggs.
  • VVilliam Marsh.
  • Iohn Goodwi [...].
  • Henry Bood.
  • Richard Horne.
  • Iohn Spire.
  • Richard King

with diuers others, as wee may finde them named and recorded, Mar. yrolog. pag. 608.

In France.

Thomas Redonensis, a Frenchman by birth, came into Italy about the yeare 1433, and there seeing the corruptions of the Church of Rome, inueighed exceedingly against the same; preaching that the Church did lack reformation: that the Popes excommunication is not to bee fea­red, and diuers things to the like effect: for which he was persecuted 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. [Page] Ex eius tractat. contra E [...]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.


  • 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.


  • VVilliam Santree.
  • Iohn Bad [...]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.
  • Dantes 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. 4 [...]0

Peter Pain [...], a Scholle [...] of VVick­liffe, came in [...]o B [...]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.

Ʋlricus Hangenor. Treasurer to the Empe [...]or Lud [...]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 Trithe [...]io.

Petrus de Bruis who laid the Axe [Page] 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 lawfull. 6, That S. Peter was neuer at Rome. 7, That the Clergie of Rome is a den of theeues. 8, That the Popes doctrine leadeth to eternall damna­tion. Defens. pac.

  • Aligerius.
  • Andreas de Castro.

Iohannes Rochetaylada (Henrici de Erford nameth him Haybalus) prea­ched openly that the Church of Rome was the whore of Babylon, and the Pope with his Cardinals to bee the very Antichrist. And being for the same brought before the Popes face, constantly did perseuere in the same, saying, that hee was comman­ded by God to publish the same. Froysard. Volum. 1. chap. 211. & Martyrol. pag. 360.

Before that time there may bee seene professors of the Protestants Religion, betweene the yeares 1250 & 1300.
In England.

PEter the sonne of Cassiodore wrote a zealous Epistle to the Church of England, dehorting it from the tyranny of the Church of Rome. Ex vetust. Chron. Alban. extat. Martyrol. 323.

The Popes inhibition was de­spised in England, Anno Domini 1294.

Diuers also about this time were accused here in England for adhe­ring to the opinion of the Walden­ses. Turris Lond. in record. reconcil. inter regem & Baron.

In Germany.

Gulielmus Altissiodoreusis, an an­cient Schoolman, in whose summes many points of popish doctrine are strongly opposed and confuted. Naucler. vol. 2. Gen. 45.

Iohannes Semeca, Prouost of Hal­berstat, was about this time excom­municated, and depriued of his of­fice, for resisting Pope Clement the fourth, gathering certain exactions in Germanie, who therefore ap­pealed from the Pope to a gene­rall Councell, and had many great fauourers of his side. Martyrol. pag. 287.

In France.

Gulielmus de S. Amore, Master in Paris, and chiefe ruler in that Vniuersitie, hee wrote a booke de periculis Ecclesia, wherein he main­taineth 39 conclusions against the Papists; but especially against the Friers. Magdeb. cent. 13. c. 5.

Robertus Gallut, borne of a Noble parentage, about the yeare 1290, wrote diuers prophesies against the Pope & church of Rome, in a booke of visions. In the first Chap. where­of hee painteth forth the Pope like an Idol. In the twelfth Chapter like a Serpent. In the thirteenth, he re­sembleth the state of the Church of Rome to a body, whose head is dry, leane, and withered like a logge of wood. In another place, hee compareth the Schoole-men in their subtill questions and di­stinctions to a man, who hauing fine Manchet bread, and pure Wine set before him, doth not­withstanding [Page] chuse rather to gnaw vpon an hard and flinty stone. Mar­tyrol. pag. 292.

In Italy.

Petrus Iohannes, a Minorite, about the yeare 1290, taught and maintained many things against the Pope, prouing that he was An­tichrist: and the Synagogue of Rome, the great whore of Babylon. Nichol. Emer. in lib. inquisit.

In Spaine.

Arnoldus de Villa noua, a Spa­niard by birth, about the yeare 1252 was by the Pope condem­ned for an Hereticke, because hee wrote against the corruptions of the Romish Church; his preaching was to this effect. First, that the Pope and his Clergie seduce the world, like Satan, from the truth of Christ. Secondly, Faith (as the Pa­pists require it) is no better then the Deuils faith. Thirdly, that the Pope leadeth men to Hell. Fourth­ly, that Cloisterers are void of cha­ritie. Fiftly, that Masses are not to be celebrated, and that they ought not to sacrifice for the dead, with many other propositions to the like effect. Magdeb. cent. 13. c. 5. Ho­siad. cent. 13. c. 10.

Before that time there may be seene professors of the Protestants Religion betweene the yeares 1200 and 1250
In England.

RObert Grosthead Bishop of Lin­colne, a man of great learning and godlinesse, who liued in the daies of Pope Innocentius the fourth, and constantly resisted his vnlawfull demands, as by name, the inuesting of a young Italian boy whom the Pope had recommended vnto him, to be admitted into the next vacant Prebend in his Diocesse: for his sharp preprouing the Pope of Rome, and powerful preaching against the corruptions in that Sea, hee was commonly called Malleus Romano­rum, The Hammer of the Romanes: for his courage and doctrine, the Pope was much incensed against him, and sware that he would hurle him downe to such a confusion, that he should be made a gazing stocke to all the world: notwithstanding all which, this good Bishop died peaceably. And when as after his death the Pope would haue cast his bones out of Christian buriall, in the night following the said Bi­shop seemed in a vision to appeare before him, and smiting him with his Crozier-staffe on his right side, with a sterne looke and terrible voice to say vnto him. O thou scur­ [...]ie, lazy, bald, doting Pope, hast thou purposed to cast my bones out of [...] Church? God will not suffer thee to pre­uaile: w [...] to thee that despisest, for thou shalt be despised. And so seeming to depart, the Pope was found the next morning in a manner halfe dead. Math. Paris. & Martyrol. p. 295, 296.

In France.

Laurentius Anglicus, an English­man borne, but Student in Paris, & of prime esteeme in that Vniuersity, wrote against the Pope, affirming that in him and his Prelates Anti­christ was already come. Martyrol. p. 292.

Almaricus a Doctor of Paris, was burnt for withstanding altars, ima­ges, inuocation of Saints, transub­stantiation. Car. Chron. 1202.

In Sweden.

About the yeare of our Lord 1240 there were in Sweden many Prea­chers who in their Sermons inuey­ed against the Pope, affirming the [Page 20] Pope and his Bishops to bee here­ticks and Symoniacks, and that po­pish priests were meere seducers, that the Popes curse was not to bee dreaded, and his indulgences were meere fopperies. Ex Chronic. Abbat. Ʋsperg. Crantz. lib. 8. c. 10.

In Germany.

Frederick the second resisted the Popes vsurpations, exiled his autho­ritie out of Germany, and fought against him prosperously. Mat. Pa­ris. p. 71.

Sygefridus Seginoburgensis, Rudice­nus Rhachenicensis, Conradus Frisin­gensis, Bishops of Boiora ioyne with the Emperour against the Pope. A­uent. lib. 5.

Euarardus Iuuanensis an Archbishop in Germany spake thus of the Pope in an Assembly of Bishops at Regen­spurg: He vnder the colour of religion layeth the foundatiō of the kingdome of Antichrist: These priests of Babylon will reigne alone, they can endure no equall, they will neuer rest vntill they haue trampled all things vnder their feet: he sitteth in the Temple of God, and is ex­alted aboue all that is worshipped. Thus doth that child of perdition (whom they vse to call Antichrist) in whose fore­head is written the name of blasphemy, I am a god, and cannot erre. Auent. lib. 7. p. 546.

Before that time there may be seene professors of the Protestants Religion betweene the yeares 1150 and 1200.
In England.

GErhardus and Dulcinus Nauar­rensis about this time preach­ed against the Church of Rome, defending and maintaining, first, That prayer was not more holy in one place then another: secondly, That the Pope was Antichrist, and Rome the very Whoore of Babylon prefigured in the Apocalyps. These two about the yeare 1158 brought 30 other of their own opinion with them ouer into England, who by the commandement of the King & Prelates, were burnt in the fore­head, & so driuen out of the Realm. Rob. Gisburn. Illiricus saith they were afterwards slaine by the Pope. Ill [...]r. Catol. Martyrol. p. 83.

In France.

The Waldenses or Pauperes de Lug­d [...], 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 Walde [...]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.

[Page 22]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:

Ʋrbs 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 Constātinople, 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 winding­sheet, 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 Ch [...]x [...] ­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 [Page 24] 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. D [...]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.

HEnry the third Emperour, withstood Hildebrand the Pope and his vsurped Supre­macie. Sigeb. Chron. in anno 1077.

Walenam Bishop of Merg­burg. Merian. Scot.

Sigef [...]dus Archbishop of Mentz. Martyrol. pag. 161.

The Councell of Wormes. Aventin. Anal. lib. 5.

The Councell of Brixia a­bout the yeare 1083. pro­nounced the Pope to bee de­posed, and withdrew them­selues from his Authoritie. Abbas vsb. & Martyrol. pag. 164.

In Italie.

  • NIcetus an Italian Abbot.
  • Benno.
  • Vgobaldus.
  • Leo.
  • Iohannes.
  • Petrus.
  • Natro.

Theodinus. Cardinals, with diuers other Bishops & Priests of Italie, forsooke the Pope, and adhered to the Emperour. Auent, Anal. lib. 5.

Sygebert, a Chronicle writer of those times, taxeth the Popes Excommunication of Princes and absoluing their Subiects from obedience, of noueltie and heresie. Sygeb. in anno 1088.

And thus (through Gods assistance) wee haue traced out the footsteps of the Protestants Religion from Luther to Beren­garius, from the dayes of Henry the eight, vnto the comming in of King William the Conqueror. And wee haue found a cloud of witnesses in England, France, Germanie, Italie, Spaine, Bohemia, and diuers other Countries, for the space almost of Fiue hundred yeeres successiuely professing and maintayning the same, whereby wee may plainly see that our Religion was long before Luther, and that they were not all Papists that liued in the Christian world, before Luthers dayes, as the Papists foolishly doe traduce. Now let vs follow the same tract a little higher, and make enquirie whether we may not finde the same in the Elder dayes, and in the yeares of former Generations, euen to the time in which Poperie first began, and before the hatching of the same; which (by the like assistance of Almigh­ty God) I doubt not to performe in that which followeth.

But now for a while in the next ensuing Centuries, we shall, I confesse, behold the Church of Christ, like the Sunne obscu­red in a cloud; Popery being about this time in the height of her Pride,Reuel. 17.2.14. When the Kings of the earth gaue their power and strength vnto the Beast, and the Nations were drunken with the Cup of that Babilonish Strumpet. Besides, that (euen as our Aduersa­ries themselues acknowledge) those times were barren and ob­scure times, because there were few good Writers in those times which did Record the occurrents of the times; And therefore there cannot be expected so large Catologue in these, as wee [Page] haue, either in the dayes before, or in these latter Times. Yet blessed be the name of the Lord, he hath not left himselfe with­out witnessesse, euen in these most obscure times, But there we may meet with diuers, who followed the same way, and pro­fessed the same Truth, which we Protestants now doe, as may appeare by the Induction following.

Betweene the yeares 1000. and 1050.
In England.

Marianus Scotus an Histo­riographer, who liued in the daies of King Edward the Confessor, and spared not in his writings to reproue the practise of Papists in those daies. Maxian. Scot. hist. & Martyrol. p. 149.

Vnder the raigne of King Canutus (although superstiti­on did in this land wonderful­ly abound, yet diuers points of the Protestants religion, as Iustification by Faith, obedi­ence in all sorts of people to M [...]gistrates, in the same man­ner as we now hold them, was then professed, as may appeare by Canutus his Lawes, Mar­tyrol p. 148. & ex Iernal. hist.

In France.

Luthericus an Archbishop in France, about this time de­nied the reall presence in the Sacrament. Baron: Ann. 1004. n. 5.

Glaber Rodulphus wrote, how that the Bishop of Rome should haue nothing to doe in another mans Diocesse. The which he also saith was the o­pinion of all the French Pre­lats. Hesp. lib. 2. c. 9. Quen [...] refert Baronius.

In Germanie.

Rodulphus Ardens Preached against the popish opinion of Merits, as appeareth out of his Homilie. Dominic. in S [...]ptua­gint: and in his 1. Hom. in Do­minic Trin.

The same Rodulphus Ardens also taught, that there is no a­bilitie in vs to keepe the Law, As may appeare out of his 2. Hom. in 18. dom. Trinit.

Betweene the yeares 950. and 1000.
In England.

The Cleargie of England in a Councell held, 975. withstood Dunstans prohibi­tion of Priests Marriage, Hen. lib. 5.

Fatholdus (whom some call Ethreredus) a learned man of Scotland so euidently by Scrip­tures and Fathers proued, that Marriage was lawfull to men in spirituall offices, that Dun­stans Miracle was reputed an illusion of the Deuill, Hist. Magdeb. cent. 10. c. 9.

Aelfricus Archbishop of Canterburie about the yeare 996. wrote an Epistle to Wol­fine Bishop of Shirburne a­gainst the housling of the Sa­crament; And another Epistle to Wolstan Archbishop of Yorke against Transubstantia­tion. Which with a Sermon of his in the Saxon tongue are ex­tant. Martyrol. p. 1040. 1401. 1042.

In France.

Fulco Archbishop of Rhemes vttering his minde freely in a Councell held at Rhemes vn­der the Raigne of Carolus Simplex, against the abuses of the Court of Rome, and for seeking reformation of the Church, was slaine in that Counsell by Ʋinemarus. Ex Rhem. Concil.

Luitprandus a famous Hi­storiographer, in the daies of Otho the 1. wrote against the Pope. Epist. Luitpr. ad Regino­mundus Episc. Hisp.

In Germanie.

Otho the Great Deposed Pope Iohn the 13. and assumed into his owne hands the nomi­nation and making of Popes, which was a manifest resi­stance against the growth of the primacie. Sigon. lib. 7. ann. 963.

Theophilack is thought to haue liued about this time, he was Bishop of Bulgaria, and wrote Greeke Commentaries vpon the Euangelists, &c. H [...]e said Antichrist should spring in the decay of the Roman Empire; and of Marriage that it was honourable, and a step to the Chaire of a Bishop. Theophilact.

Betweene the yeares 900. and 950.
In England.

The English Clergie about this time were very perempto­rie against the Reall presence. Osberu. in vit. St. Oden. Mar­tyrol. p. 1039.

The Lawes of King Athel­stan, and of King Edward the Elder, doe plainely shew, that the Kings of England at that time gouerned as well in cau­ses Ecclesiasticall as ciuill. Ex­tract. è legibus. Rex Athelst. Martyrol. p. 1039.

In France.

Reynerus confesseth, that about this time there were in France diuers of the Pre­decessors of the Abbigenses, which euen in those daies held their opinions, Illyr. tom. 2. c. 5. p. 548.

In Germanie.

The booke entituled Fasci­culus temporum complaineth of the manifold abuses which about this time were in the Church of Rome, which cau­sed diuers of the Germans to write, and to inueigh against the same, Fascic. temp. p. 68.

Betweene the yeares 850. and 900.
In England.

KIng Alfred caused the Psalter and diuers other parcels of holy Scripture to be translated into the English tongue, that the English might be the better acquainted with the same. Gulielm. de Regiby. Angl.

Iohannes Scotus a great lear­ned man was famous about this time, he wrote a Booke [...], and an other De corpore & sanguine Domini, for the which, and o­ther of his Positions contrarie to the opinion of the popish Church, he was accused of the 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, [Page 41] 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 Acha [...]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. hi [...]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 [Page] 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 P [...]g [...]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 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;Gene [...]ra [...]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. prof [...]. in [...] (as there hath beene scarce any peece or Article of the Roman [Page 46] 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 s [...]. 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; [...]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 [Page 47] 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 [...]em. Mat. 18.20.Math. 18.20▪ Whereupon Tertullian inferreth,Tertul. exhor [...] ad Castital. Augustin. En­nar. in psal. 2 [...] 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 [Page 48] 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 Ʋa­lent. Com. theol. com. 3. d. 1. And that is this, How can you prooue (say they) that those parties whom you [Page] 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. Wa [...]. Quod [...]. 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, [Page 50] 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, P [...]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 [Page] 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, [Page 52] & 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. L [...]nd. artic. 28. So Confess. Heluet. art. 22. Bohem 13. Picus Mi­randula, Iohn Husse, Wichleif, the Waldenses, Aelfricus, and in a māner 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 [Page] 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 C [...]nfess. August. artic. 4. Arnolph. in concil Rhem. W [...]hleif. Sigebert, &c.

As wee deny the Churches authority to be grea­ter th [...]n the Scriptures. Synod. Lond. artic. 20. so C [...]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 allea­gean [...]e. so Confess. Heluet. artic. 18. Bohem. c. 8. Au­gustan. artic. 7. so Hierome Sauan [...]rola, Thom [...]s Rhedo­nensis, Wichleif, Gulielmus O [...]ham, &c.

As we hold the Pope to be Antichrist. King Iames Expos. of the Reuel. So the Councell in Fran [...]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 C [...]n­fess. Heluet. 2. c. 16. Augustan artic. 6. Bohem. c. 7. Weselus Groning. Picus▪ Mirandula, Bernard, A [...]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 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 [Page 55] 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 Poly [...]rates and Victor, Cyprian and Cornelius, Cyrill & Theodoret, Hier [...]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 [Page 56] 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 Pa [...]l [...]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 [Page] 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 [Page 58] 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, Campiā. 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 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. Taci [...]. and Asses, and contemners of all Religion; So the olde Christians in the Primitiue Church, were slandered [Page] to vse incestuous companie each with other like O [...] ­dipus, and to eate mans flesh at the banquet of Thyestes; Eus [...]. [...] hist. lib. 4. c. [...]. Socrat. lib. 1. [...]. [...] 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. Gros [...]d B. of Lincoln. vt citatur in [...]che [...] of tr [...]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 Gr [...]e, electio Latine est sententia [...] m [...] sensu [...] ­cta, script [...] sacra contr [...] pa'am d [...]c [...], pe [...]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 [Page 60] 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, [...]9. D. Whi [...]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, [Page] 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 Car­d [...]n. Mog [...]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. Hos [...]and. Hist. Eccles. cent. 16. p. 83 [...]. So Andreas Ma­sius in the company of diuers obserued and acknow­ledged, that there was more diuinitie mo [...] page of Lu­ther, then sometimes in a whole booke of s [...]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 Sil­ [...]est. 2. did hee robbe Churches, and murther his Predecessors, as did Pope Boniface the seauenth;Baron. au [...] [...] n. 1. O [...]. [...] 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 be [...]ie of whores,Bruno Cardi­nalis. I [...]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, Er [...]smus (one who [Page 62] was familiar with him) in a certaine Epistle to Car­dinall Wolfie giueth testimonie of him,Erasm. Epist. ad Cardinal. E [...]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. Onu [...]b. in Ioh. 8What 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 [Page] of the earth had been shaken; the next night after was heard a noise and cracking about Luther [...] 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. [...]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? [...] [...]pist. ad st [...]ck [...]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 [Page 64] going to bed, Cocc [...]vi [...] Cuth. Caluin [...]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 rem [...]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 [Page 65] 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 l [...]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. Stanisia [...]s de Znoymar. Concil. Constan. which in that tongue doth so signifie. Hierome of Prage a meere Sophister: both of them Arch heretickes, turbulent and pernitious persons, ambitiously desiring vaine-glorie, Cochleus lib. 2. Histor. Hussit. p. 88. Dico igi­tur Iohanne [...] Husse neque sanctum, neque beatum haben­dum sed impi­um petius, &c. maintainers of damna­ble and detestable opinions. Cochleus thus writeth of them: I say therefore that Iohn Husse is neither to bee accounted holy nor blessed, but rather wicked and eternally wretched, insomuch that at the day of Iudgement it shall be more easie, not only with the Infidell Pagans, Turkes, Tar­tarians, and Iewes, but also with the most sinfull Sodo­mites, and the abominable Persians, yea also with most im­pious Cain killer of his owne brother, with Thyestes kil­ler of his owne mother, and the Lestrigones, and other Anthropaphagi, which deu [...]ure mans flesh: yea more easie with those infamous murtherers of Infants, Pharaoh and Herod, then it shall be with him, &c.

Dura verba, A rash and harsh sentence, yet Michael the Archangell when he contended with the Deuill, Iude 9.10. dispu­ting about the Body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee, But these speake euill of things they know not. They con­demne these two worthy Diuines for Heretikes, their doctrine for heresie, and burne them, damne them to hell, raile against their memorie, before they proue either them or their doct [...]ine Hereticall.Aenaeas Siluius. Antonin [...]s. Laziardus. True indeed it is, that Aeneas Siluius (knowne afterwards by the name of Pope Pius the 2.) and Antoninus, and [Page 66] Laziardus doe falsly father many erronious Articles vpon them, which they neuer maintained,Recognitio ciui­tatis & V [...]i­uers. Prag. August. 30. 1414. neither came it into their heart to maintaine, as both them­selues doe professe, and the Citie of Prage witnesse with them; And in the Councell of Constance, be­sides many false accusations suggested against them, and their doctrine, their true opinions were censu­red as haereticall; But how were they proued so to be? how were they confuted? did not he plead his cause before the whole Councell? did hee not pro­mise to reuoke his opinions if by the word of God, it might be proued that he had erred? did they goe about by the Scriptures, and not rather by clamours, outrages, and reproaches to answer him? I appeale to the Acts of the Councell. Nay more, heare the testimonie of one who was deputed Inquisitor to en­quire into the doctrine of Iohn Husse by the Sea of Rome, and that is the Bishop of Nazareth, Inquisitor of heresie in the Citie, and Diocesse of Prage, who by his Letters written, doth cleere him from any he­reticall position. The coppie of whose Letter is to this effect.

WEE Nicholas by the grace of God,Martyrolog. p. 549. Bi­shop of Nazareth, and Inquisitor, speci­ally deputed by the Apostolike Seat for heresies, both of the Citie and Diocesse of Prage, by these presents make it knowne to all men, that wee haue often com­muned and talked with that honourable man, Master Iohn Husse, Bachelor of Diuinitie of the famous [Page] Vniuersitie of Prage, and haue had diuers and sun­dry Conferences with him, both of the Scriptures, and diuers other matters; And in all his sayings, doings, and behauiour, wee haue proued and found him to be a faithfull, and a catholicke man, finding no manner of euill, sinister, or by any meanes erroni­ous doings in him: to this present we doe witnesse and protest moreouer, how the said Iohn Husse of late in the Cathedrall Church of Prage, &c. hath set vp his Letters written both in the Latine and Bohemian tongue, containing sententially in effect, that hee the aforesaid Iohn Husse would appeare before the re­uerend Father Conrade Arch-Bishop of Prage and all the Prelates and Clergie of the Kingdome of Boheme, &c. and there be ready to satisfie euery man that shall require him to shew a reason of his faith and hope that he holdeth, and to see and heare all and euery one which could proue any obstinacie of error or heresie, lawfully against him, vnder paine to receiue the like punishment: also that he would be at the Councell of Constance now at hand, there be­fore all the Prelates and holy Fathers, to declare and shew forth his innocencie: After the which Letters as is aforesaid by the said Master Iohn Husse, open­ly set vp. There did no man appeare before vs which would accuse the said Iohn Husse of any error or [Page] heresie whatsoeuer. For euident witnesse of all which thinges, wee haue commanded these present Letters to bee made, and confirmed the same with the setting to of our Seale.

As for that aspersion of Ambition or vaine glory,Ioh. Huss de Sacr [...]d. & M [...] ­nach [...] abhomi­nat. pag. 84. Nam & ist [...] scribeus fate [...] quod nihil [...] in illis [...]r­get, nifi dilecti [...] Domini Ies [...] crucifixi, &c. which the Pope-Catholikes would fasten vpon this holy man, let vs heare his owne Apologie; In writing these thinges (saith hee) I confesse that nothing else hath moued mee hereunto, but onely the loue of our Lord IESVS Crucified, whose prints and stripes (according to the measure of my weaknesse and vilenesse) I couet to beare in my selfe, beseeching him so to assist mee with his Grace, that I may neuer seeke to glory in my selfe, or in any thing else, but onely in his Crosse, and in the inesti­mable ignominie of his Passion which hee suffered for mee. And therefore, I write and speake these thinges, which I doubt not but will like all such as vnfainedly loue the Lord IESVS CHRIST, and contrariwise will dis­like not a little all such as bee of Antichrist: Also a­gaine, I confesse before the m [...]st mercifull L [...]rd IESVS CHRIST Cru [...]ified, that these thinges which I doe now write, and those which I haue written before, neither I could haue written, nor knew how, nor durst so to haue written, vnlesse hee by his inward vnction had so com­maunded mee: Neither yet doe I write these thinges, as of authoritie, to get mee a name, for (as Saint Augustine and Hierome doe say) that is onely to bee giuen to the [Page] Scriptures, and writings of the Apostles, Euangelists, and Prophets, which doe abound in the fulnesse of the Spirit of IESVS, and whatsoeuer is there said is full of veritie and wholsome vtilitie.

As concerning the life and conuersation both of Iohn Husse, and Hierome of Prague, which the Papists labour to traduce, let vs heare the testimonie, not of Plebians, but of the Nobles of Morauia, not a few, but 54. of them, written to the Councell of Constance in their defence. The Copie of it beginneth thus:

Extat. Marty­rol. p. 386. & 387.TO the right Reuerend Fathers, and Lords in Christ, the Lords Cardinals, Patriarchs, Pri­mates, Arch-bishops, Bishops, Embassadours, Do­ctors, & Masters, and to the whole Councell of Con­stance; We the Nobles, Lords, Knights, & Esquires of the famous Marquesdome of Morauia, wish the desire of all Goodnesse, and the obseruation of the Commandements of our Lord IESVS CHRIST, For asmuch as euery man, both by the Law of Na­ture, and by Gods law, is commanded to doe that to another man, which hee would haue done vnto him­selfe, &c. Wee therefore (God being our Author) hauing respect, as much as in vs lyeth, vnto the Law of GOD, and the loue of our Neighbour, did send our Letters vnto Constance, for our dearely belo­ued Friend of good memory, Master Iohn Husse Bachelor of Diuinity, and Preacher of the Gospell, [Page] whom of late, in the Councell of Constance (wee know not with what Spirit being led) you haue con­demned as an Hereticke, neither hauing Confessed any thing, neither being lawfully Conuict, as was expedient; hauing no errours or Heresies declared or layd against him, but onely at the sinister and false accusations, suggestions, and instigations of his mor­tall Enemies, and the Traytors of our Kingdome and Marquesdome of Morauia. And a little af­ter; Wherefore wee haue thought good, euen now to direct our Letters Patents to your Reuerences now present, in the behalfe of Master Iohn Husse, open­ly professing and protesting both with heart and mouth, That hee the said Master Iohn Husse, was a Iust, Good, and Catholike man, and for a long season worthily commended and allowed in our Kingdome, for his Life and Conuersation. And a little after; So that vsing all the diligence that wee might, wee neuer heard or could vnderstand, that Master Iohn Husse had Preached, taught, or by any other meanes affirmed any Errour or Heresie in his Sermons, or that by any manner of meanes hee hath offended Vs or our Subiects, either by word or deed, but that hee hath alwayes led a quiet and Godly life, &c. You haue also cruelly Murthered the Worshipfull man Master Hierome of Prague, a [Page] man abounding in Eloquence, Master of the sea­uen Liberall Artes, and a famous Philosopher, not being seene, heard, or Examined, neither Conuict, but onely at the sinister and false accusation of his and Our acouser, and betrayers. And then to­wards the end of that Epistle: The premisses notwithstanding, Wee setting apart all feare of mens ordinances, prouided to the contrary, will Maintayne and Defend the Law of our Lord IESVS CHRIST, and the Deuout, humble, and con­stant Preachers thereof, euen to the shedding of our Blood.

Round about these Letters there were 54. Seales hanging, and the Names subscribed, whose seales they were, who were these that follow:

  • ALss [...]kabat de Wiscowitz.
  • Vlricus de LHota.
  • Ioan: de Ksimi [...]z.
  • Iosico de Scitowitz.
  • Ioan: de Ziwla.
  • Ioan: de Rheychenberg.
  • Wildo Skitzini.
  • Derlico de Biela.
  • Kos de Doloylatz.
  • Ioan: de Simusin.
  • Dobessimus de Tissa.
  • Drazko de Aradek.
  • [Page 69]Steph. de Hmodorka.
  • Ioan: Derne de Babonecx.
  • Barso dictus Hloder de Zeinicz.
  • Ioan: Hmursdorfar.
  • Plataska de Wilklek.
  • Petrus de Sczitowcy.
  • N. Studenica.
  • N. Brilcel.
  • N. de Cromasona.
  • Aramificick Douant.
  • Ioan: Douant.
  • Ioan: Cziczow.
  • Wencessaus de N.
  • N. de N.
  • N. N.
  • Iosack de N.
  • Henricus de N.
  • Waczlalz de Kuck.
  • Henric. de Zrenowicz.
  • Baczko de Conald.
  • Petrus dictus Nienick de Zalroroldeck.
  • Czenko de Mossnow.
  • N. de N.
  • Zibillutz. de Clezan.
  • Ioan: de Paterswald.
  • Par siual de Namyelkz.
  • Z [...]donic de Zwietzik.
  • Ratezek Zawscalp.
  • Ioan: de Tossawicz.
  • Diua de Spissua.
  • Steff [...]co de Drack [...]dw.
  • Odich de Hlud.
  • W [...]sfar: de Pawlowi [...]z.
  • Pirebbor de Tire zenicz.
  • Rynard de Tyrezewitz.
  • Bohunko de Wratisdow.
  • Vlricus de Wra [...]draw.
  • Deslaw de Nali.
  • Bonesb: de Frobeni [...]z.
  • Eybl: de Rayssowan.

Whose names I thought good heere to annexe, not onely for the more credit of that worthy Testi­monie giuen by these Noble men, concerning the Life and Doctrine of Iohn Husse [...], and Hierome of Prague; but also to shew the great number of pro­fessors of the Protestants Religion in that small part of Christendome, in the Marquesdome of Moran [...]a, and that in a time when Poperie did beare so great a sway, whose example no doubt many more did follow, seeing these were Nobles, men of prime note and [Page] esteeme in their Countrey. And thus much may suffice for the Apologie of Iohn Husse, and Hierome of Prague.

Exception a­gainst Iohn Wichleif.The next of our ancient Protestants, which the Pope-Catholikes doe except against is Iohn Wtchlief; And what is it that they can except against him? Hee was (say they) an hereticke, Wa [...]dens. Epist. ad Mart [...]n. Ser. an hypocrite, a time seruer, a man proud and Ambitious, a sower of pestilent and per­nitious Doctrine; Ex histor. Mo­nast. D. Albani. And because hee was not preferred to greater honours and dignities of the Church, therefore hee conceiuing indignation against the Clergie of these times, Polyd. Ʋirgil. in vita Edoard. 3. be­came their mortall Enemie.

As for the crime of Heresie objected against him, wee haue already shewed,Apologie for Iohn Wichleif. that it is an vsuall thing with the Papists, to tearme all those Heretickes who withstand their Popish proceedings; let them first proue his Doctrine to bee Heresie, and then they may haue some colour for their assertion; otherwise, their censure doth no more preiudice him, then the Pharises did the Apostle Paul, Act. 24.14. in counting that Here­sie which was the true Worship of God Almightie. The Councell of Constance indeed picketh out 45.Concil. Constan. ss. 5. Articles of his Positions, which they condemne as Hereticall, diuers whereof, wee confesse, may justly bee excepted against;Wichleif. in Trid. yet many of them (as him­selfe complaineth) were falsely reported. A thing common with the Enemies of the Truth, to inuent and forge lyes, that so they may more freely de­fame.Respons. ad 18. Artic. Wichle [...]f. in Fascic. r [...]r. Expet. There was one William Wideford, who tooke vpon him to answere 18. Articles, said to bee Wi­chleifs; whence a man may gather some of his Do­ctrine; but that all thinges there said against him, [Page 70] were not true, may well be obserued out of the same answer, declaring that he had many things concer­ning Wichliffe only by fame and report,In sinc. Artic. 10 which wee may well know is not alwaies the most certaine rela­tor. But suppose that in his opinions and assertions some blemishes peraduenture may bee noted; yet such blemishes they be as rather declare him to bee a man that might erre, then which did directly fight against Christ our Sauiour, as the Popes procee­dings and the Friers did. And what Doctor or learned man hath beene from the prime age of the Church, so perfect, and so absolutely sure, in whom no opinion hath sometimes swerued away?

As for pride and vaine glory which they taxe in Wichliffe, what colour can they haue for that imagi­nation; seeing that their owne Chronicles doe af­firme,Ex [...]tor. Monast. D. Al­ [...]. that hee and his fellowes accustomed to goe bare-footed, and in simple russet Gownes, and ingesture and be­hauiour to shew much humilitie. As little shew haue they of Ambition, which they taxe in him, or indig­nation for want of preferment in those times,L. Archbi­shop of Can­t [...] p. 66. Ex Archin: Col­leg. Bal. ol. Ox [...]n. for neither was his preferment so meane, he being both Publike Reader of Diuinitie in the famous Vniuersi­tie of Oxford, and also head of a Colledge in that Vniuersitie; And also hauing beene employed as an Embassadour with certaine other Lords and men of great esteeme by King Edward the third sent into Ita­lie, Martyrol. p. 390. to treate with the Popes Legats concerning the affaires betwixt the King and the Pope, with full Commission:Ibid. p. 393. & 412. The Copie whereof Extat. Acts & Mo­num. p. 390. Moreouer, what dignitie or preferment [Page 62] here in England could haue beene wanting vnto him, had he ambitiously affected the same,Jbid. p. 393. & 412. hauing such e­speciall Patrons as the King himselfe, the Duke of Lancaster, Earle Percie Lord Marshall, the Earle of Salisburie, and diuers others of the greatest in Land, who continually tooke his part, and stood with him?

Moreouer as concerning his great Learning, wee haue the confession of Frier Walden, his most cruell and bitter enemie, who in a certaine Epistle written to Pope Martin the fift saith, That he was wonderfully astonished at his most strong Arguments, Walden. Epist. ad Martin. 5. with the places of authoritie which he had gathered, with the vehemencie and force of his reasons, &c. And for further Testimonie both of his life and learning, heare the publike Testi­moniall of the whole Vniuersitie of Oxford giuen vnto him and his memorie; The Copie whereof fol­loweth.

VNto all and singular the Children of our holy Mother the Church, to whom this present Letter shall come, the Vice-Chancelor of the Vni­uersitie of Oxford, with the whole congregation of the Masters wish perpetuall health in the LORD. For as much as it is not commonly seene, that the Acts and Monuments of valiant men, nor the praise and merrits of good men should be passed ouer, &c. Hereupon it followeth, that the speciall good will and care which we beare vnto Iohn Wichliffe, sometime [Page 71] childe of our Vniuersitie, and Professor of Diuinitie, mouing and stirring our mindes (as his manners and conditions required no lesse) with one minde, voice, and testimonie, we doe all witnesse, all his conditi­ons and doings throughout his whole life, to haue beene most sincere and commendable; whose honest manners and conditions, profoundnesse of Learning, and most redolent Renowne and fame, we desire the more earnestly to be notified and knowne to all the faithfull; For that we vnderstand the maturitie and ripenesse of his conuersation, his diligent labours and trauailes to tend to the praise of God, the helpe and safegard of others, and the profit of the Church. Wherefore we signifie vnto you by these presents, that his conuersation euen from his youth vpwards, vnto the time of his death, was so praise-worthy and honest, that neuer at any time was there any note or spot of suspition noysed of him; But in his answe­ring, reading, preaching, and determining, He be­haued himselfe laudibly, and as a stout and valiant Champion of the Faith, vanquishing by the force of the Scriptures, all such who by their wilfull begge­rie blaspheamed and slaundered Christs Religion. Neither was this said Doctor conuict of any here­sie, or burned by our Prelates: God forbid that our [Page] Prelates should haue condemned a man of such honestie, for an Hereticke, who among all the rest of the Vniuersitie, hath written in Logicke, Philo­sophie, Diuinitie, Moralitie, and the Speculatiue Art, without peere. The knowledge of which, all and singular things, wee doe desire to testifie and deliuer forth, to the intent that the fame and renowne of this said Doctor, may bee the more euident, and had in reputation among them, vnto whose hands these present Letters testimoniall shall come.

Thus farre of Doctor Wickliffe, and of the cauils which the Papists doe obiect against him; The next that especially they except against in the Catalogue before recited, are the Waldenses.

Exceptions against the Waldenses. Laziardus. Volaterranus. Syluius.And what haue they to except against these Wal­denses?

These Waldenses (say they) were a beggerly raskall sort of people, ignorant and vnlearned, seditious, factious, fol­lowers of euill opinions, and among the rest, they would [Page 72] haue all things common among them.

To that exception of Papists against the pouertie of these Waldenses wee answer. 1.Apologie for the Waldenses. That pouertie can be no disgrace vnto them who liue vprightly, and maintaine the truth in sinceritie,Prou. 19.1. Better is the poore that walketh in his integritie, then the rich that is peruerse; hath not God chosen the poore of this world, rich in faith, Iam. 2.5. and heires of the kingdome of heau [...]n? 2. Neither yet were they all in such pouertie,Histor. Walde [...] ­ [...]a. for W [...]ldus (whom they call the ring-leader of them) was a man of great substance, Reymund Earle of T [...]l [...]use, and diuers o­ther great Potentates adhered to them and their Religion. 3. Neither was their number to mall, or themselues such vagabonds as the Papists d [...]e tra­duce them,W [...]d. for though the f [...]ry of persecution did disperse diuers of them, and caused th [...]m to flie from place to place, yet they followed their callings, and many times valiantly defeated their ene­mies.

To the want of learning, and grosse ignorance, which the Papists obiect against them, I answer, first with that of the Apostle, 1 Cor. 1.26.1 Cor. 1.26, 27, 28. Not many wise men after the flesh, not many mightie, not many No­ble hath God called, but God hath chosen the foolish things of the world to confound the wise, &c. And a­gaine, That they are best learned, 1 Cor. 2.2. who haue learned to know Iesus Christ and him crucified. Secondly, wee de­nie that they were all so illiterate or vnlearned. Rey­nerus a Writer about that time, and a bitter enemie of theirs, in a long processe, wherein hee describeth [Page] their Doctrine, testifieth that hee heard of one who did know the partie,Reyner. de Wal­dens. that a certaine hereticke of this sect (so it pleaseth him to stile them) to conuert a certaine person to his faith, in the night and Winter time, swamme ouer the Riuer Ibis to come vnto him, and to teach him: Moreouer so perfect (saith hee) were they in the Scrip­tures; that hee himselfe did see and heare a man of the Countrey vnlettered, which could recite ouer the whole booke of Iob word by word without booke, with diuers o­thers which had the whole new Testament perfectly by heart. And although some of them rather merrily then vnskilfully expounded the words, Iohn 1.12. Sui non receperunt eum, Aenaeu [...] Syla. Bohem. [...]ist. de Waldens. dogmat. Swine did not receiue him; yet were they not so ignorant and voide of learning, but that in Reynerus his time they had 40. Churches at the least, and Pastors to instruct them, and in 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: Whi [...]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; [Page 64] 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, [Page 65] 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 [Page 66] 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, as long as the Apostles liued: but when that generation was past, the conspiracie of wicked Heresie, through the seducing of those who taught other Doctrine, tooke beginning. Hereof the Apostles gaue warning,Act. 20.28. Philip. 3.18. Basil. Ep. 70. and the auncient Fathers complayned, and that with teares. It is our Taske now to prooue, that all those faithfull Christians, [Page 67] who liued either in the primitiue purest times, or af­terwards kept themselues orthodoxe, vnspotted from then-broached heresies, till the heresie of heresies, Poperie was set on foote, were of the same faith and religion with vs, and were of our side: for the triall whereof, as we haue already looked into the dayes of olde,Deut. 32.7. and considered the yeares of many generati­ons which are past and gone; so now let vs aske our Fathers, and they will shew vs, let vs aske our Elders, and they will tell vs.

And here as the Papists challenge vs to shew where our Church was before Luthers time, wee will shew our Church before the time of Pope Boniface the 3. who was the first that tooke vpon him the name of the vniuersall Bishop, and at whom (and not before) the Popish Church (as now it is) doth take her be­ginning. This Boniface about th [...] yeare of our Lord 507. with much adoe obtained of Phocas the Empe­rour, that he might be made the vniuersall Bishop of the world:Otho Frisin­gen. Chron. lib. 5. c. 8. Marian Scot. in ann. 608. Vsperg. in Phoca. The which authority (say the Romane Chroniclers) his successours haue not onely held fast with their teeth, but also wonderfully encreased. Before this time, or before there was euer any who vsurped any such Ecclesiasticall Supremacie, wee haue many that tooke our part, as may appeare by this Induction.

Betweene the yeares 450. and 500.
In Rome.

GRegory the 1. who al­beit hee did much de­cline from the sincerity of his pious predecessours, and was a patron of many su­perstitions, yet was an ear­nest opposite against the papall Supremacie, calling it vaine, proud, profane, blas­phemous, mischieuous, Antichristian, against the com­mandements of God, and the decrees of Councels. lib. 4. Epist. 32.34. affirming him to be a follower of Sa­than, & fore-runner of An­tichrist, who assumeth that title. Epist. 38.39.

24. Bishops, and 34. Presbiters in a Councell at Rome. Anno Dom. 595.

Jn Constantinople.

Euphemius, who was so firme and constant in his Religion, that he would not annoint Anastasius Empe­rour, before he had sealed a writing that he would make no innouation in Religion. Theod. lib. 2.

Jn Alexandria.

Iohn called Tabenesiota, who kept the true faith, and was banished by Anastasius, because hee would not damne the counsell of Chal­cedon. Magdeb. cent. 6.

In Antiochia.

Gregorius who ministred in Antiochia 25. yeares, how he adhaered to our Re­ligion: see Euagr. li. 6. c. 18.

Betweene the yeares 400. and 450.
Jn Rome.

LEo, at the first a Dea­con, afterwards Bishop of Rome, among whose constitutions there is a sharpe decree against the ambition, which euen then beganne in that sea. Hist. Magd. cent. 5. c. 10.

Jn Constantinople.

Iohn Chrysostome, Bishop of Constantinople, who li­ued in the dayes of Arca­dius & Honorius: In whose [Page] writings we may find most part of those points, where­in wee differ from the Pa­pists confirmed: As for ex­ample.

Attieus another Bishop of Constantinople, who next saue one succeeded Chrysostome in that sea, was a bitter enemie to supersti­tion, for perceauing that di­uers of the people of Con­stantinople, sorted to the Sepulchre of Sabbatius, to pray & to do some worship to your defunct; he caused that body in the night sea­son to be raised, and to be buried in another place vn­knowne to the said super­stitious people, that so they might leaue off then Idola­trous praying. Hist. Magd. cent. 5. c. 10.

Accatius another Bishop of Constantinople succee­ded Gennadius, and gouer­ned that sea 17. yeares. In his time the Roman Church contended for superiority. This Acatius resisted the fame, and little regarding the pride of the Romane, Bishop, excommunicated Foelix, and razed his name out of the roll of Bishops. Histor. Magd. Ibid.

Jn Syria.

Theodoret Bishop of Cy­rus a Towne in Syria, liued vnder the Emperours Theo­dosius, V [...]tlent [...] a [...]. Mar­tian: Among other things wherein hee agreeth with vs, hee is directly against transubstantiation. Theod. dial. 1. c. 8.

Jn Affrica.

Augustine B shop of Hippo, one of the most learned of all the auncient Fathers, his Religion was the same with vs, as may appeare in these ensuing ar­ticles about.

1. The sufficiencie of Scripture. lib. 2. de pe [...]. mer [...]. c. 36. lib. 2. de [...]o. 1. Christ.

2. The Laities reading the Scripture. confes. lib. 6. c. 5. & [...] Psal. 33. sess. 2.

3. The markes of the Church. [...] [...]itat. c. [...] c. 2.

4. O [...]ginall sinne, [...] ­rict. act [...]. c. 92.

5. Good works. in Psal. 102.

6. The Sacraments, tract. 15. in Ioh. & de [...]ymbo [...]. ad catech. & tract. 30. in Ioh. & contra Aclamant. c. 12. & tra [...]t. 30. in Joh. & de ciuit. [Page 70] dei. lib. 21. c. 25.

7. The authority of Bi­shops and Councels. Ser. 2. epist. 162.

8. Inuocation of Saints. tract. 19. in Iohn. & contr. Faust. Manich. lib. 20.

See farther S. Augustines agreement with vs in the maine points of faith and do [...]trin [...], in a Treatise late­ly set fo [...]th to this purpose, entituled S. Au [...]u [...]ines Re­ligion, wherein are proued 62. points of our [...] his concordance.

Jn France.

Eleutherius Bish. of Lions.

Saluianus Bish. of Ma [...]sell.

Hilarius, first Bishop of Arles, afterwards of Vien­ne, opposed himselfe direct­ly against Leo Bishop of Rome, and would acknow­ledge no iurisdiction of that Sea, ouer the Churches of France: he came to Rome, and withstood the Pope to his face. Leo ad Gal. Episc. epist. 77. & 89.

  • Vincentius Li­rinensis. Magd. cent. 5. c. 10.
  • Prosper Aqui­tanicus. Magd. cent. 5. c. 10.
  • Martinus Tu­renensis. Magd. cent. 5. c. 10.

Betweene the yeeres 350. and 400.
In Jtaly.

AMbrose, Bishop of Mil­lane, whose accord with vs in the maine points of our Religion may appeare out of his writings. viz.

Hierome borne in Stri­don, a Towne of Dalmatia, brought vp in learning at Rome, who although hee wanted not his errours, and enclined much to diuers su­perstitions, which began a­bout those times, yet accor­ded in many things with vs, as may appeare by his wri­tings.

Jn Antiochia.

Flauianus, against whom Damasus, Syricius, and A­nastasius, Bishops of Rome, were mighty opposites, who misinformed the good Em­perour Theodosius against him, before whom when Flauianus had appeared, he freely and wisely spake to this effect. O Emperour, if any man blame my faith as peruerse, or my life as vn­worthy, I am content to bee [Page 71] iudged by my very Aduersa­ries: But if the Disputation be onely concerning Principa­litie, and eminent places, I will not contend with any man, but denude my selfe of all Superioritie, and commit the charge of Antiochia to whom yee like best. Theo­dor. lib. 5. c. 23.

In Jerusalem.

Cyrillus, who was an ene­mie to the Pompe of the Clergie, and had more re­gard to feede the Poore, and to the Preaching of the Word, then to the outward garnishing of Churches. Zo­zomen. lib. 5. c. 25.

Jn Constantinople.

Nectarius, a man of noble birth, Bishop of Constanti­nople; in whose time, Au­ricular Confession was a­brogated in Constantino­ple, vpon occasion of Adul­terie committed betweene a Penitentiarie and a wo­man, confessing her sinnes vnto him. Socrat. lib. 5. c. 19.

The Councell of Chal­cedon.

Where, was the Emperor Martianus himselfe in per­son, and of Bishops and re­uerend Fathers, 630. These in plaine tearmes, gaue the Sea of Constantinople equall Priuiledges with Rome, and in causes Eccle­siasticall, to be aduanced as farre as Rome. Concilium Chalced. Act. 16.

In Armenia.

Letoius, Bishop of Mele­tina, in Armenia, a bitter e­nemie to Monkish Professi­on, whose societie hee was wont to call a Denne of Theeues. Theodos. lib. 4. c. 11.

Jn Affrica.

Optatus Milcuitanus, who liued about this time, and doth accord with vs; first, in the Scriptures, that they are the Iudge of Contro­uersies, Lib. 6. & lib. 1. de Script. secondly, about the Sacraments, Lib. 6. & lib. 1. Cibus ibi est spiritualis, & potus spiritualis: In the Point of Regeneration, Lib. 2. & 7. In the Point of the Catholike Church, Lib. 2. aduersus Parmen.

Jn Europe.

Hilarius, Bishop of Poi­tiers in France, who tooke great paines to purge the Countrey of Fraunce from the Arrian Heresie, and to withdraw the people from Superstition. Ruffin. lib. 1. cap. 31. Histor. Magdeb. Cent. 4. cap. 10.

Betweene the yeeres 300. and 350.

THe Councels of Ancy­ra, Nice, Tyrus, Gangra (in which was condem­ned the Heresie of Eustasius speaking against Marriage, eating of Flesh, &c.) Elibe­ris, Carthage (where the Bishop of Rome was stout­ly withstood) Antioch, and Sardica, were all summoned at the commaundement of the Emperours, not of the Popes. Tom. Concil.


Basilius Magnus, Bishop of Caesarea in Cappadocia, in his Writings hee much confirmeth our Faith, and Doctrine, and complaineth of the pride of the Westerne Churches, and condemneth their affectation of the Su­premacie. Basil. transmarin. Epist. 77. & Epist. 10. ad Eusamos.

Gregorius Nazianzenus, who reuiued the true life of Preaching, when the Truth of GOD seemed to haue beene buried, and inueigh­ed against the pride of Pre­lates, seeking Supremacie ouer others. Zozom. lib. 7. cap. 5.

Gregorius Nyssenus, a mar­ried Bishop. Niceph. Cal­list. lib. 1. cap. 19. whose Writings albeit the Papists doe alleage in many places, to patronize their doctrines and opinions; yet beeing well considered, they make nothing for them, but rather much against them. Ʋide Sculleti examen locorum ex Nysseno a Pontif. citat. in medulla Patr.

Macarius Aegyptius, a learned Writer, is altoge­ther with vs in the point of Iustification, Hom. 11. in the certaintie of Saluation, Homil. 19. & 20. against [Page] the Reall presence, Hom. 27. against Purgatory, Hom. 30, 44. & 22. against Free­will, Hom. 2, 27.15, 46.

Eusebius Caesariensis, a learned man, and writer of many Bookes, agreeth with vs against the Papall Supre­macie, Lib. 2. de vit. Const. & 3. & 37. about the Scrip­tures, Lib. 5. Histor. Eccles. c. 14. about the Sacraments, Lib. 1. demonst. c. 10. & li. 5. cap. 3. about Iustification, Lib 1. Histor. Eccles. cap. 5. against Images, Lib. 3. de praep. Euang. against Popish Iniunctions of Fastings, Lib. 5. Eccles. Hist. c. 23.

Epiphanius, borne in a lit­tle Village of Palestina, cal­led Barsanduce; hee wrote much, and in his Writings agreeth with vs, concerning the Scriptures, Lib. de mens. and power of the Catholike Church, Haeres. 35. about Marriage, and Virginitie, Haeres. 48. about Fasting, Haeres. 33. against inuoca­tion of Saints, Haeres 78, 79. against Images, Haeres. 19. against the Masse, Haeres. 55. against Purgatorie, Haeres. 59. against celebrating of Priests, Haeres. 61. against Lay-Baptisme, Haeres. 76.

Athanasius, Bishop of A­lexandria, whose name was famous in the elder Church, wrote much, and agreeth therein with vs: Against Traditions, Epist. de Synod. Nicen. Decr. against Inuo­cation of Saints, Epist. ad Adelph. against their seuen Sacraments, Orat. 2. contra Arrian. against Images, Orat. contra Gentes: against the Supremacie, Epistol. ad Solis. and many other such like points.

Pap [...]nutius, a Bishop in a Towne of Thebaida, him­selfe an vnmarried man, op­posed himselfe in the Coun­cell of Nice, against the in­hibition of Priests marriage, and caused the same to bee stayed, Socrat. lib. 1. c. 11.

Lactantius Firmianus.

Didymus, a Doctor of the Schoole of Alexandria.

Acholius, Bishop of Thes­salonica.

Osius, Bishop of Corduba.

Asclepus, in Gaza.

Philogonius, Bishop of An­tiochia.

Hermogenes, Bishop of Caesarea.

James, Bishop of Nisebis, in Mesopotamia, and diuers others.

Thus haue I shewed the fore-runners of our Reli­gion, aboue two hundred yeeres before Poperie be­gan; and the Professors of the same, in the time of the Churches flourishing estate, before the Church of Rome declined to that Apostasie, in which now for these many yeeres, it hath continued. Whereby wee may discerne, how impudent our Aduersaries the Papists are,Campian. rat. 5. in challenging all the ancient Fathers as theirs; and making no end of boasting of the Fa­thers,Greg. Valenc. tom. 3. p. 291. one of them saith: The Protestants, in the Que­stions of Faith, should enquire on what side the Fathers stand, that it being knowne, they might embrace the Do­ctrine which the Fathers of old iudged to be true. Wee haue done as hee aduiseth: Wee haue asked the Fa­thers, and they haue told vs; our Elders, and they haue told vs, That they haue professed and maintai­ned the same Doctrine and Religion which wee pro­fesse. True it is indeede, wee dare not follow euery one of them in euerie step, or tye our selues to euery one of their Opinions. The Fathers themselues were men; and beeing men, might haue, yea had their Errors. Onely the Canonicall Authors (as the Ie­suit himselfe confesseth) as being from aboue, Hea­uenly and Diuine,Greg. Valenc. tom. 3. p. 329: doe alwayes hold a perpetuall and stable constancie in their Writings: But other holy Writers are inferior, and humane, failing sometimes, and now and then, contrarie to the course of Na­ture,Epiph. de not. bring foorth a Monster. Origen taught many things against the Faith, and mis-applyed many things in Scripture:Epist. ad Iub. aduers. Prax. August. d. 9. Negare. Cyprian held Rebaptization; Tertullian, Montanisme: And which of them had not his faylings? Augustine himselfe saith; I cannot [Page 75] denie, but that there are many things in my workes, as there are also in the writings of mine Ancestors, which iustly and with good discretion may be blamed. The Fathers them­selues haue denied what some of their Fathers haue held before them; yea, some of them vpon better con­sideration haue retracted their owne errors; we there­fore (according to Marsilius Marsil. De [...] sor. pacis. p. 4 [...] his aduice) receiue what­soeuer they bring consonant to the Scripture, but what they bring dissonant from it, we reiect with reuerence.

It is a false slaunder therefore which the Iesuites and other such like Popish circumcellions buzze into the eares of their peruerted Proselites;Bristo. Moth [...] 14. That we Protestants disclaime the Fathers, despise their writings, shu [...]ne the triall of our doctrine by them because (s [...]y th [...]y) we know that they are all against vs. Campian. r [...]t 5. Whether wee [...] they doe least esteeme the writings of the Fathers; le [...] the indif­ferent Reader iudge. They boast and bragge of, but how basely doe they vilifie them, and proudly reiect them, where they doe not fit their humours?Bellar. Rom. Pontif. lib. 4. c. 8. Little cre­dit (saith Bellarmine) is to be giuen to Tertullian in this matter, for he was a Montanist; I doe not in this point (saith Tolet) allow the doctrine of Augustine, Ambrose,Tolet. Rom. 9. p. 421. Chrysostome, Theodoret, and Photius. I will sooner beleeue Anacletus (saith Alphonsus) then either Hierome or Augustine: Though Chrysostome and Augustine,Alphons. ad­uer. haer. ver [...] Episcop. and some other Fathers say (That Iudas receiued the Sacra­ment) yet the constitution of Clement (an egregious coun­terfeit) saith another of them, is rather to be beleeued. Turrian. Scho. Graec. in Const. p. 172. In the matter-touching the Baptisme of Constantine the Great, they reiect Eusebius, Ambrose, Hierome, Theodoret, Baron. an. 324. n. 43. & 50. Socrates, Zozomen, and the whole Councell of Arimi­num, and say, That they deserue no credit. In the que­stion [Page 76] about the Conception of the Virgin Mary, Almain. potest. Eccles. c. 16. they hold her to be exempted from Originall sinne, and make it a point of Faith so to beleeue,Bann. part. 1. p. 75. and that it is impietie to thinke otherwise; yet they acknowledge, that all the Fathers with one consent held the cōtrary. Thus do they dodge with the Fathers, & cast them off contumeliously, whē they do not dance after their Ro­man Pipe; and yet would seeme wholly to relye vpon them, and to seeke the tryall of their Cause by them.

No wonder then if they find Cauils at our Quota­tion of them, casting off most violently whatsoeuer is alledged by vs out of the Writings of those Fathers, onely because they will not be said to haue yeelded, that Councels, Fathers, Histories, or any auncient Writers should seeme to be of our side. Whatsoeuer wee produce, they sleightly put off with one answere, It is forged. Instance wee in the Historie of Honorius, the Pope, and shew his falling into the error of the Monothelites;Nicen. Con­cil. 2. Bellarm. de Rom. Pontif. lib. 4. c. 11. Concil. 6. ge­nerali. Pyggh. diatrib. de Act. 6. Sy­nod. Baron. an. 681. n. 13. Bellarm. vt su­pra. Baron. an. 181. r. 31. Quem voluis­sem sensibus potius Canum quam nomine. they will tell vs, We doe belye him: Alledge we for proofe, the second Nicene Councell; they answere, The Councell is forged: Second wee yet with the testimonie of the sixt General Councell; they will reply, That part of the Councell which con­taineth his Condemnation, is forged by the Greekes: Alledge we the eight Generall Councell, to backe it; they will reply, That Councell was deceiued by the false Copies of the sixt Synod: Alledge we diuers au­thentike Histories, that say it; they will answere in a word, by denying their authoritie: Alledge we further some of their owne Writers (as Canus) that acknow­ledged it; they reiect him, and descant vpon his name, wishing, That he had more wit, then to be so headlong [Page 77] in giuing his verdict vpon so great a matter. So when we doe obiect the sixt Councell of Carthage,Concil. Car­thag. 6. c. 3. stoutly resisting the Pope of Rome, and conuincing him of Forgerie; they will answere,Apolog. pro Ies. p. 99. That was no true Coun­cell. Make wee it plaine, that it was a true Councell, and that there were 217. Bishops at that Councell,Socrat. lib. 6. c. 18. who openly withstood the Bishop of Rome, and taxed him for forging some falsely pretended Canons of the Nicene Councell; they will reply,Apol. pro Ies. p. 103. Those Bishops of Africa were deceiued in the number of the Nicene Canons: Prooue we this not to be so, by producing forth the Acts of the Councell; they shift it off,Bonifac. 2. ad Eulal. de re­concil. Concil. Carthag. Ec­cles. Concil. tom. 1. Concil. Chal­cedon. Act. 16. with exclayming against the Fathers assembled in the Car­thage Councell, and say, That the Deuill led them to be so sawcie with the Bishop of Rome. So produce we the Councell of Chalcedon, giuing equall priuiledges to the Bishop of Constantinople with the Bishop of Rome; they reply,Apol. pro Ie­suit. The Vice-gerents of the See Apo­stolike, Paschasinus & Lucentius, were not present when that Decree was made, therefore that Decree was not good. Wee confirme, that afterward,B. Bilsons diffe­rence betweene Christian sub­iects and vn­christian Re­bels. p. 79. when they were present, & desired to haue that Act reuoked the Coun­cell did confirme it; they reply, The more to blame they were that did it: and exclaime against that Coun­cell for ratifying it, when the Bishop of Rome resisted it. By these few examples we may see what small rec­koning the Papists make of Antiquitie, if it run against thē neuer so litle; & that notwithstanding their big pre­tences of the ancient Fathers, they are fain to reiect thē at euery turne. Let thē answer to B. Iuels Challēge, to B. Bilsons Treatise, & to the rest of our writers, who haue offred the trial of our cause, & the cōtrouersie between [Page 78] vs and them, to be decided by the Fathers; and they shall plainely see, we want not testimonie of Antiqui­tie: and that the ancient Fathers of the Church (as our learned Whitakers well obserueth) where they con­sent, are with vs, and onely theirs, in their errors.

I proceed now forward in my Catalogue to the first two hundred yeares, which was the time of the Chur­ches persecution, at what time as it groaned vnder the tyrannie of the persecuting Romane Emperours: At what time by reason of the great and grieuous persecu­tions, which were raised against the faithfull Christi­ans, they could not haue such free meetings, and publique congregations, but were driuen from place to place, vexed, afflicted, and tormented; yet euen then there were not wanting thousands who did professe the same Faith and Doctrine which wee now follow, and sealed the Truth of it with their blood. All which albeit I might here insert in my ensuing Catalogue, as our fellow professors,Euseb. li. 8. c. 1. because (as Eusebius noteth) they all adhered to the Doctrine of the Apostles; neyther were they entangled with these new-found Popish Su­perstitions, neyther heard they of that yoake of serui­tude which the now Church of Rome layeth vpon her followers: yet I will onely content my selfe with a few of them, and that such as in their writings and actions detested and abhorred those things which were after­wards brought in by the Popish Mysterie of Iniquitie: of which number in those times, wee haue not a few consenting with vs, as may appeare in this Catalogue following.

Betweene the yeares 250. and 300.

  • FAbian, Chanemon, of Nilus, marryed Bishops.
  • Fructuosus, of 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 wo [...]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 Er [...]or of Montanus, and hold diuers other Errors) yet where he was Orthodoxe, stood most with vs

Origen (of whom the Pro­uerbe is, Ʋbi bene nemo me­lius, vbi [...]ale nem [...] prius) where hee writeth best, is for vs, as

Polycrares, Bishop of An­tioch, a marryed Bishop, together with diuers other Bishops of Asia, withstood Ʋictor, 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 Ile 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.


  • 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:

  • IAMES, the sonne of Zebedee.
  • IOHN.
  • IAMES, the sonne of Al­pheus.
  • LEBBEVS, whose sur­name was Thaddeus.
  • SIMON, the Canaanite.
  • MATTHIAS, chosen in the place of Judas Iscariot.


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.


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.


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.


Jn true holines and newnesse of life. Rom. 16.4. Luk. 1.75 Eph. 1.4. Philip. 1.12. Co­loss. 1.22.


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.


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.


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.


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.


Coloss. 2.18, 20, 23. Math. 15.9.

Veniall sinnes.

Rom. 6.23. Iames 1.15.


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.


Jn obseruation of dayes and meates. Coloss. 2.16. Rom. 14.14.


A beliefe in generall. Rom. 10.14. Jmplicite. Iam. 2.19. in hereticks and wicked men. 2. Thess. 3.2.


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.


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 eff [...]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) [Page] 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. [...]. and let th [...]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 [Page 88] 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 [Page] 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, [Page 90] 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. 1 [...]. [...] Idem, in E [...] 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 diff [...] ­rence of the now Church of Rome, and the old. Act [...] and Monum. first 26. page [...]. 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. Eph [...] sin. pag. 307. the Patriarke of Constantinople, in an Epistle to Leo, Bishop of Rome: Wee also haue the Name of Rome (the [...]di [...] and auncient Faith of Rome) among vs, being built vpon one and the [Page 92] 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? [Page 93] 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, [Page 94] 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. 1.26.27 [...] 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 [Page] 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 se [...]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, [Page] 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.


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