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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16704	Luthers life collected from the writinges of him selfe, and other learned Protestants, together with a further shorte discourse, touchinge Andreas Melanchton, Bucer, Ochine, Carolostadius, Suinglius, Caluine and Beza, the late pretended reformers of religion. Taken from the onely reporte of learned Protestants themselues. By Iohn Brerely priest and author of the Protestants apologie.	Anderton, Lawrence.; Anderton, James, fl. 1624, attributed name.	1624 (1624)	STC 3606; ESTC S106394	244,302	202

serm de matrimonio fol. 119. a versus finem saith Vt non est in meis viribus vt vir non sim tam non est mei iuris vt absque muliere sim rursum vt in tua manu non est vt foemina non sis sic nec in te est vt absque viro degas c. non est nostrarum virium vel vt impediatur vel omittatur sed tam est necessarium quam vt masculus sim magisque necessarium quam edere bibere purgare mucum emungere c. As it is not in my power that I should be no man soe is it not in my power that I should be without a woman it is not in our power that it should be either stayed or omitted but is as necessarie as that I should be a man and more necessarie then to eate drinke purge make cleane the nose c. from whence proceeded that scandalouse condicion of life confessedlie frequent (d) Siluester Czecanorius de corruptis moribus c. bewayleth the estate of Germanie sayinge neuer was lust soe frequented in euerie sex or age as in these our tymes for this doctrine of Luther is nowe euerie where houlden for sacred that no man can containe no more then not to spitte and that a man can be no more without a woman nor a woman without a man then withoute meate and drincke c. doe wee not daylie see in these tymes yonge men to goe openlie a whoringe c also yonge damsells when they become wanton and immodeste as well these as men stubbornelie to pretend this doctrine of Luther that none is hable to liue chaste seeinge that venerie is as necessarie as meate and drincke c. emonge the Lutherane professors XIII AS concerninge the soules immortalitie Luther was in the endé soe obstinatelie bente againste purgatorie and prayer to sainctes that to (a) Luther tom 4. Witemb 1574. in ecclesiasten c. 9. saith Salomon sentire vi●●●tur mortu●s sic dormire vt prorsus nihil sciant planè credo non esse in scriptura locum fortiorem pro mortuis dormientibus c. Contra sanctorum inuocationem purgatorij fictionem fol. 36. b. circa med And see Sleydans further reporte hereof concerninge Luther lib. 9. Anno 1534. fol. 116. a initio after the English translation but reade the latine preuente them he affirmed the soule to sleepe or die together with the bodye to this end sayinge (b) Luther tom 4. Witemb fol. 37. b. ante med saithe Sensit ergo Salomon m●rtuos omnius dormire nihil prorsus sentire iacent ibi mortui non numerantes dies vel annos c. anima abit in locum suum vt intelligas infernum dici vbi continentur animae quasi quoddam sepulchrum animae extra hunc corporalem mundum sicut terra est sepulchrum corporis The deade sleepe c. they alltogether sleepe and feele nothinge they lye there dead neyther numbringe dayes nor yeres c. with much more to the same purpose Whereto a scholler of his addeth that (c) The Anonimus author of the theses published 1568. setteth downe his tenthe thesis thus Negamus aliquam animam post mortem manere sed illud dicimus excogitatum ab Antichristo ad statuendam suam culinam per fictum purgatorium inuocationem sanctorum the soules immortalitie was deuised by Antichriste to establishe his fayned purgatorie and prayer to saintes In which respecte Luther forbeareth not to place and ranke the doctrine of the soules immortalitie emonge those (d) See this hereafter cap. 3. sect 5 after h. in the margine at the figure 2. infinite monsters which are saithe he conteyned in the Romane dungehill of decrees to which opinion his dearest Illiricus whome maister Bell tearmeth a (e) soe saithe maister Bell in his regiment of the churche c. printed 1606. pag. 28. fine verie famouse writer and moste worthie defender of the Christiane trueth was soe furthringe that Beza saith of him (f) Beza in epistolis Theologic printed 1573. epist. 5. pag. 55. that Ismael Illiricus c. manifestlie layeth the foundation of the doctrine of the soules mortalitie a doctrine as Caluine confesseth not ingratefull for the time to certayne (g) Caluine in prefac in psychopamychiam extant in his tractat theologic printed 1597. pag. 459. initio saithe hereof Scio non nullos bonos viros quibus de hoc summo aliquid in animum ins●●●●atum fuerit vel nimia credendi facilitate vel ignorantia scripturae qua ad resistendum pro tempore non fuerint satis armati c. good men so he tearmeth them of his owne profession and in the end taken vp and defended (h) see in Caluine treatise nexte aboue saide throughout and see in Caluins instructio aduersus libertinos cap. 11. 22. by the libertines who proceeded thereupon yett further to denie (i) vbi supra at h. the hope of our resurrection and soules immortalitie XIV AS concerninge locall hell Luther at the laste proceeded for to denye that there is any such before the iudgement daye sayinge (k) Luther tom 4. Witemb printed 1574. in cap. 2. Ionae fol. 4. 18. b. ante 〈◊〉 saithe Quod cortus locus sit vbi damm●●orum anima inclusa torqu●antur quemadmodum pictores pi●gunt frugunt concionatores quidam contendunt non anfim affirmare nunc diaboli 〈◊〉 sunt in inferne c. non autem regerent in munde impios nec sic luderent illuderent munde nec tot damna darent si certo loco incarcerati torquerentur aeterni illi damnationis cruciatus non sinerent eos sic esse etiesos I dare not affirme that there is a certaine place before the laste iudgment daye in which the soules of the damned are nowe imprisoned and punished as the paynters fayne and preachers doe affirme (l) vt supra at k. the deuills are not as yett in hell c. for they could not soe playe and illude the worlde if beinge imprisoned in a certaine place they suffred punishment those torments of eternall damnation would not suffer them to be soe idle c. Whereto Caluine enclineth teachinge that hel is not materiall or a place of sensible punishment but onelye of stinge and torment of conscience to which purpose he affirmeth that the scriptures mencioninge of fire in hell is but a (m) Caluine in his Harmomonia printed 1595. in Math. cap. 3. vers 12. pag. 54. b. ante med saithe De igne aterna c. ex pluribus scripturae locit colligere lic●t metaphoricam esse locutionem nam si ign●m realem vel materialem vt vocant statuere libet simul addendum etit sulphur stabellum c. nec certe alia est ignis quam vermis ratio quod si in vermis nomine metaphora omnium consensu recipitur idem de igne senti●ndum metaphoricall location

qui Luthero hoc dixerit p●sito licet malus spiritus fuisset non sequitur tamen mox eum mentitum fuisse quia vera interdum diaboli loquuntur quando dicunt id cuius scriptura testis est What is this eyther to ouerthrowe the ministrie and doctrine of Luther or to establish the truth of the masse How doth yt appeare that it was an euil spirit that thus enformed Luther and if it were an euill spirit yet followeth it not that therefore he should lye for the deuills sometimes speake trulie as when they saye that whereof the scripture is witnesse Hitherto of Luthers reported instruction from the deuill againste the masse which beinge then before the generall (m) See next heretofore cap. 1. sect 3. in the margine at z. fine receiued doctrine of the Christian worlde and for suche confessed duringe at the least the laste (n) ibidem in the margine at z. initio nyne hundreth yeres precedent to Luthers foresaid conference with the deuil was thereupon by Luthers persuasion doctrine abrogated and quite put downe in diuers contries of which foresaide conference betweene the deuill and Luther as our aduersaries may not make so verie strange if they but rember the like reuelations confessedlie pretended by (o) see hereafter cap. 4. sect 4. at d. e. l. m. q. Carolostadius (p) maister Foxe act mon. printed 1596. pag. 90. b. circa med and also in apoclypsin printed 1596. pag 364. 365. initio affirmeth that he was instructed to vnderstand by the 42. monethes mencioned apocal 13.5 the 294. yeres of the primitiue churches first persecution reportinge in Apocal. pag. 365. how that the exposition hereof was deliuered to him as it were by diuine inspiration namelie to vse his owne wordes arcano quodam admonitionis sibilo sine voce tamen c. Which his exposition is now sithence reiected insteed thereof is by the saide 42. monthes vnderstood the laste 1260. yeres before Luther by maister Naper maister Brocard maister Gifforde and maister Brightman with many others in their seuerall commentaries vpon the apocalips 11.2.3 12.6 13.5 Suinglius q maister Foxe and the manie other late (r) concerninge the many like pretended reuelations of other late nouellistes see the protestant treatise thereof speciallie made entituled Apocalypsis insignium aliquot haeresiarcharum qua visiones insomnia ipsis per somnia patefactae blasphemias puta mauditas ac deliramenta enthesiastica reuelantur c. printed Lugouni Batauorum M. D.C.VIII nouellistes spronge from Luther so yet also is it all pretended answers to the contrarie notwithstandinge of such confessed importance that our learned aduersarie maister D. Moreton as before saide professeth that saith he (s) See maister D. Moretons wordes heretofore cap. 1. sect 3. fine at g. if any such thinge shoulde sensiblie appeare to me then vtterlie to abhorre Luthers name and suspecte all his doctrine to his answerable performance whereof euen from my harte I saye Amen referringe the finall euent vnto the graciouse prouidence of him (t) Sapientia 8.1 qui attingit à fine ad finem fortiter disponit omnia suauiter And thus much brieflie concerninge satans arguments against Luther and the masse which arguments of satan saith Balduinus were (u) Balduinus de disput Lutheri c. cap. 17. pag. 252. setteth downe the title of that 17. cap. in these woordes Ea qua satan B. Luthero obiecerat cum SS scriptura communi praxi congruere consonante with the scriptures and concerninge also Luthers confessed instruction had from the deuil against which I will conclude in Origens wordes (x) so saithe Origen Homil. 3. in Exodum ante med Orandum nobis est vt dignetur Dominus aperire os nostrum vt possimus contradicentes reuincere obturare os quod diabolus aperuit referringe withall to the iudgemente of our Englishe Caluinistes them selues whether nowe they maye safelie professe as they doe to (y) so saithe maister Whitaker in his answere to the tenne reasons of Campion Englished and printed 1606. reason 8. fine pag. 259. prope initium reuerence Luther for theire father (z) so saithe maister Fox in his act mon. printed 1563. pag. 400. a. fine by the industrie of whome it pleased the Lord to reforme and reedifie the desolate ruine of theire religion CHAPT II. LVther haueinge thus abandoned the masse and entred into familiaritie with the deuil what dare he not nowe aduenture he venteth forth and obtrudeth to the worlde sondrie strange and nouel opinions all of them tendinge to libertie of life and doctrine some of which wee will recite in order as followeth As first 1. in behalfe of the people he saithe (a) Luther tom 2. Witemb fol. 375. a. initio saithe Qui volunt perhiberi rectores Ecclesiarum pa●tores ouium Christ habent quidem potestatem docendi sed oues debent ferre iudicium vtrum illi vocem Christi vel alienorum proponant c. quapropter decernant constituant ordinen● papa ep●scopi cōcilia c. quicquid velint non impediemus sed penes nos qui oues Christi sumus vocem eius audimus erit iudicium vtrum vera consentanea voci pastoris nostri proponant vel non ac ipsi nobis cedere nostrae censurae ac sententiae subscribere obtemperare debent and nexte before there in fol. 374. b. fine he saithe Christus adimit episcopis doctoribus concilijs tum ius tum potestatem iudicandi de doctrina ac tradit illa omnibus Christianis in genere The gouernors of churches and pastors of Christes sheepe haue power indeed to teach but the sheepe ought to giue Iudgment c. wherefore lett the people bushops and councells decree what they please wee will not let yt but wee whoe are Christes sheepe and heare his voice are to iudge whether those thinges be true which they propound or no and they ought to giue place and subscribe to our censure and Iudgement c. is this the sayinge of a sheepe or of a woolfe II. SEcondlie he taughte to the gteate danger of christendome that (b) In Luther tom 2. Witemb assert damnat per Leonem decimum art 34. fol. 10. b. the saide 34. article so specially condemned was praeliari aduersus Turcas est repugnare Deo visitanti iniquitates nostras per illos and in his further explication there fol. 111. a. of that article he not retracteth or qualifieth it but professinge to defend it saith emonge his much other defence thereof Sicut Michaeas qui ipse odiosus erat quia non prophetabat nisi malum dicam ipso meo Achab ite praeliamini contra Turcas resistatis virgae Dei cadatis sicut Achab cecidit to war againste the Turkes was to resiste God visitinge our sinnes by them the which opinion he did afterwardes more at large defende concludeinge and sayinge he

certayne that I haue my opinions from heauen c. they shall continewe yett more (*) Luther aduersus falso nominatum ecclesiasticum statum he saithe Scire vos volo quod in posterum non amplius vos hoc honore dignabor vt finam vel vos vel ipsos angelos de caelo de mea doctrina iudicare nec volo meam doctrinam à quoquam iudicari c. cum enim certus de ea sim per eam quoque vester angelorum iudex esse volo see also the wordes as ●hey yett stande in Luther tom 2. Witemb fol. 309. a fine allso Luther tom 2. Witemb de seruo arbitrio fine fol. 486. b. fine saythe Ego vero hoc libro non contuli sed asserui assero ac penes nullum volo esse iudicium sed omnibus suadeo vt praestent obsequium I woulde haue you knowe that I will not hereafter vouchsaufe you soe much honor as to suffer eyther you or the angells of heauen to iudge of my doctrine c. for seeinge I am certaine of yt I will in respect of it iudge bothe of you and of Angells and where he affirmeth (g) Soe saithe Luther tom 2. Witēb of Anno 1551. l de seruo arbitrio pag. 4 4. and see further Luthers booke de seruo arbitrio printed in 8. Anno 1603. pag. 72. 73. 276. 337. the fathers of so many ages to haue bene plainlie blinde and moste ignorante in the scriptures to haue erred all their life time and that vnlesse they were amended before theire deathes they were neyther sainctes nor pertayninge to the churche concerning the fathers in particuler he saithe (h) soe saithe Lu●her in colloquijs mensalibus cap. de patribus ecclesiae In the writinges of Hierom there is not a worde of true faithe in Christe and sounde religion Tertulian is verie superstitiouse I haue houlden Origen longe since accursed of Chrisostom I make no accompte Basile is of no worthe he is whollie a moncke I waye him not of a haire Ciprian is a weake diuine c. In so muche as he forbeareth not to preferre his owne collected sence of the scriptures before all the fathers expositions saying (i) Luther tom 2. witemb l. contra Regem Angliae fol. 344. b. ante med saithe Diuina maiestas mecum facit vt nihil curem si mille Augustini mille Cipriani mille ecclesiae Henricianae contra me starent c. Augustinus Ciprianus sicut omnes electi errare potuerunt errauerunt c. The deuine maiestie maketh for me so as I care not if a thousand Austines a thousand Ciprians a thousand kinge Henrie churches stoode against me and concludeth sayinge (k) Luther tom 2. Witemb printed 1554. fol. 290. b. paulo post initium saithe Esto sanè Ecclesia Augustinus alij doctores Item Petrus Apollo imo etiam Angelus è caelo diuersum doceat tamen mea doctrina est eiusmodi quae solius Dei gratiam gloriam illustrat c. Petrus Apostolorum summus viuebat docebat extra verbum Dei soe insulteth he vnder pretexte of attributinge his doctrines vnto God whoe saithe he cannot be deceiued which is the comon brag of all nouelistes no lesse then of Luther Be it that the churche Austine and other Doctors allso Peter Apollo yea an angell from heauen teache otherwise yet is my doctrine such as setteth forth Gods onely glorie c. Peter the cheeffe of the apostles did liue and teache extra verbum Dei besides the word of God with many like further sayinges as yet more comparatiue and odiouse wherin his owne schollers soe smoothed his knowne humor that saith one of them since (l) soe saithe Andreas Musculus in prafat in libellum Germ. de diaboli tyrannide the apostles times there liued not in the worlde a greater then Luther c. there is as greate difference betwene the auncient doctors and Luther as betwene the sunne and the moone c. Whereto (m) Alberus contra Carolostadianos l. 7. saythe I doubte not but if that Austine were nowe lyueinge he would not be ashamed to professe him selfe Martin Luthers scholler and Luther tom 7. Witemb printed 1558. fol. 271. a. circa med saithe of his doctrine then preached in Germanie Euangelium tam opulenter pradicatum est vt apostolorum tempore ea claritate non fuit What profane Arrogancie was this others of his like flatteringe schollers doe assent the diuines of Witemberge (*) the diuines of Witemb in the seuenth leafe a. circa med of their prefat set before the booke entituled Acta Theologorum Witembergensium patriarchae Constantinop printed Witebergae 1584. saye Non dubitamus Lutherum non solum huius saeculi doctoribus omnibus sed omnium temporum post apostolos praferre and see further heretofore in the preface to the reader at n. o. not doubtinge in playne tearmes to preferr Luther not onely before all the doctors of this age but also of all former ages since the apostles V. AS concerninge Luthers reported obstinate frowardnes often times againste his owne conscience which is reputed for no lesse then sinne againste the holie ghoste Suinglius saithe (a) Suinglius tom 2. printed 1581. in respons ad Lutheri confess saythe Lutherus obstinato deuoto animo conceptam semel opinionem persequi obtinere conatur nec multum curare solet quodcunque tandem de re quauis pronunciet etiamsi vel sibi ipsi vel diuini verbi oraculis contradicere deprehendatur see these wordes of Suinglius allso in Schlusselburg in Theolog. Caluinist l. 2. fol. 122. a. fine after the edition of 1594. And Suinglius ●om 2. in resp ad Luther confess fol. 519. b. ante circa med saithe of Luther Manifesta desperatione non carere certis ac solidis rationibus demōstrabimus primo enim ipsi causae diffidens de illa desperat c. de scipso desperat Lutherus praeter id enim quod ipsa verba timorem formididinem ipsius arguunt certis argumentis hanc desperabundam arrogantiam esse docebimus c. Luther with an obstinate deuoted mynde endeuoreth to prosecute and make good his once conceyued opinion neyther dothe he much care what he affirme of anie matter allthough yt be contrarie eyther to him selfe or to the scriptures and Luther him selfe saythe accordinglie of communion vnder boths kindes (b) Luther de formula m●ssae and whereas maister Iewell in his replie c. printed 1566. act 2. pag. 107. post med acknowledgeth this for Luthers sayinge onely answeringe thereto that Luther onely meante that gods truth should not hange on the authoritie of man to forbeare that this is maister Iuels deuise and no wordes in all that passage of Luther to explaine his meaninge for onely such can yet this euasion thoughe admitted enhable Luther to teache that in despite of the councell we should vse eyther but one kinde or ney●her