few consenting with vs as may appeare in this Catalogue following Betweene the yeares 250. and 300. FAbian Chanemon of Nilus 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 word 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 Error of Montanus and held diuers other Errors yet where he was Orthodoxe stood most with vs as Origen of whom the Prouerbe is Vbi bene nemo melius vbi male nemo prius where hee writeth best is for vs as Polycrates Bishop of Antioch a marryed Bishop together with diuers other Bishops of Asia withstood Victor Bishop of Rome and opposed certaine Constitutions by him vrged about Obseruation of Dayes Meats Drinkes Vestures c. Euseb 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 Apocripha may be seene in his Epistle to Onesimus Melit Apolog. ad Onesim The Congregations at Lyons and Vienna in France how they accord with vs may be seene by the Epistle set forth in their name Extat Martyrol p. 40. Betweene the yeeres 100. and 150. IGnatius who in the persecution of Traian the Emperour was for the Christian Faith deliuered to wilde Beasts to be deuoured Euseb lib. 3. cap. 35 36. It is written of him That as hee passed through Asia being vnder the most strict custodie of his Garders hee strengthened and confirmed the people euerie where as hee went and admonished them especially and before other things to beware and shun Heresies and vaine Superstitions newly risen vp and that they should cleaue onely to the Writings of the Apostles c. Ex Hierom in Catal. Sanct. Eccl. Iustinus Martyr who wrote two bookes of Apologie for the Christians to the Emperour Antoninus Pius In the which and in his Dialogues hee testifieth the summe and substance of the doctrine and Religion of the Christians in those times wholy answering with ours now if wee compare them together Iustin Dialog cum Tryph. Apol. Quadratus Bishop of Athens Agrippus Castor Hegisippus and others Betweene the yeeres 50. and 100. SAint Iohn the Euangelist who for preaching the Gospell Euseb lib. 3. c. 10. was banished by Domitian into the I le Pathâ—â—s about the yeare 97. and after the death of the aforesaid Domitian was released againe vnder Pertinax the Emperour and came to Ephesus anno 100. where hee continued vntill the time of Traian and liued till the yeare after the passion of our Sauiour 99. How our doctrine doth agree with his may be seene if we examine it by his Writings S. Peter Simeon Bishop of Hierusalem Iacobus Iustus S. Paul Onesimus Bishop of Sardis Titus THE CHVRCHES OF Rome Corinth Galatia Philippi Colossos Thessalonica Crete Ephesus Pergamus Thyatyra Sardis Smyrna Philadelphia Laodicea Betweene the first yeere of our Sauiors Incarnation and the 50. after BEsides Iohn the Baptist old Simeon Hanna the daughter of Phannel c. wee haue the Twelue Apostles SIMON PETER ANDREVV IAMES the sonne of Zebedee IOHN PHILIP BARTHOLOMEVV THOMAS MATTHIAS IAMES the sonne of Alpheus LEBBEVS whose surname was Thaddeus SIMON the Canaanite MATTHIAS chosen in the place of Judas Iscariot IESVS CHRIST HIMSELFE BEING THE HEAD CORNER STONE THat the Apostles taught the same Doctrine which wee embrace and those Churches before-mentioned vnto whom the Apostles wrote did follow the same Religion which wee professe may appeare if we compare our Doctrine and Religion with theirs which in stead of many others wee may behold in this briefe Table beneath specified THE DOCTRINE OF THE Apostles and profession of the Churches vnto whom they wrote Agreeing with vs PROTESTANTS Disagreeing from the PAPISTS Scripture sufficiencie Traditions IOhn 5.39 Iohn 20.31 Act. 17.10 Luk. 16.29 Eph. 2.20 2. Tim. 3.15 16 17. IOhn 4. 22 23. 1. Timoth 4.1 2. Timoth. 3.1 Reuelat. 22.18 19. Scripture perspicuitie Slander of obscuritie Matth. 7.7 Rom. 10.6 2. Cor. 4.3 Rom. 15.4 1. Thess 5.20 2. Pet. 1.19 Scripture authoritie Authoritie of the Church Iohn 5.34 36 39. Luk. 16.19 1. Ioh. 5 6. Act. 2.42 19 20. Ephes 5.14 Sacraments Sacraments Their number Math. 28.19 Mark 16.16 Joh. 3.5 Luk. 22.19 Their efficacie Rom. 1.17 1. Pet. 3.21 The fruits and effects of Baptisme Ioh. 5.14 Ephes 4.23 The Sacrament of the Lords Supper Artic 31. 1. Cor. 10.11 1. Cor. 11.10 1. Cor. 10.16.17 Spirituall eating and drinking in the Sacrament 1. Cor. 10.3 1. Pet. 1.29 Communicating in both kinds Math. 26.26 Mark 14.22 1. Cor. 10.16 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 The true manner of Gods worship Will-worship Tit. 1.5 Hebr. 13.7 1. Pet. 1.23 Coloss 2.18 20 23. Math. 15.9 The danger of all sinne Veniall sinnes Rom. 4.15 1. Ioh. 3.4 Rom. 6.23 Iames 1.15 Prayer Prayer To God alone Rom. 8.27 1. Cor. 1.16 Heb. 10.19 in a known tong 1. Cor. 14.15 To Saints Angels Rom. 10.14 Col. 2.18 In an vnknown tongue 1. Cor. 14.16 The Church 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 A promiscuous company Eph. 5.25 26. 1. Ioh. 2.19 False markes Math. 24.23 Popish monarchie 2. Thess 2.4 6 7. Reuel 13.8 Popish Hierarchy pardons and suspensions Act. 11.28 2. Cor. 10.4 Sanctification Sanctification Jn true holines and newnesse of life Rom. 16.4 Luk. 1.75 Eph. 1.4 Philip. 1.12 Coloss 1.22 Jn obseruation of dayes and meates Coloss 2.16 Rom. 14.14 Faith Faith An assured confidence Mark 5.7 2. Tim. 2.8 vpon knowledge Heb. 11.1 2. Cor. 13.5 only in the elect Ioh. 6.35 A beliefe in generall Rom. 10.14 Jmplicite Iam. 2.19 in hereticks and wicked men 2. Thess 3.2 Repentance Repentance The gift of God Genes 8.21 Rom. 8.7 Necessarie Iam. 1.7 1. Tim. 2.21 Confession to God Math. 3.6 Freewill 1. Cor. 2.14 Coloss 2.13 Meritorious Rom. 4.5 6. Auricular confession Luk. 5.21 Good workes Good workes Must spring from Faith Rom. 8.8 Galat. 5 6. Tit. 1.15 Hâ—b 11 6. Are our dutie Matth 7.17 2. Pet. 1.10 Before Iustification Matth. 12.33 Luk. 6.43 Rom. 11.17 Merit of them Rom. 5.12 Galat 3.11 Heb 11.17 Subiection to Powers Exemption from obedience Rom. 13.1 2 3. Tit. 3.1 1. Pet. 2.13 1. Tim. 2.1 2. Iude 1. Places after this life Purgatorie Only two Heauen and Hell Reuel 14.13 22.13 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 effectually our Church to haue beene in that ancient Primitiue Church But these proofes may suffice in stead of many and by these wee may learne what wee are to iudge of the rest referring the tryall of our whole Religion in all and euerie point thereof wherein wee differ from the Papists vnto the touchstone of the doctrine of our Sauiour Christ and his Apostles and to that which in the writings of sacred Scriptures is commended vnto the Churches which indeede is the onely true rule to examine by and to end Controuersies But our Romanists will none of that for they cannot endure their Religion to come vnder this tryall of Gods word neither will it content them that wee make triall thereby See the Fisher caught in his owne Net which was the reason that Fisher in the late conference neither could denie that Christ and his Apostles taught the same faith and doctrine which the Protestants now professe nor would abide the triall by it but fled from that to the practise of ensuing times and more remote Canus loc li. 3. c. 3. p. 151. for Canus a Writer of their owne confesseth That the most points of the Roman faith are not contained in the Scripture Andrad Orth. Exp. lib. 2. And Andradius speaketh plainely That many points of the now Romish faith would reele and totter if they were not supported by the helpe of Tradition Therefore our Masse Priests will not endure the resolution of the now depending controuersies between vs and them should be tried by the authority of the Scriptures Take from them saith Standish their English damnable translations Standish ca. 6. pro. 3. and let them learne to giue as much credit to that which is not expressed as to that which is expressed in the Scripture Brist Mot. vlt. And Bristo teaching his Scholler how to deale with a Protestant biddeth him First get the weake and proud heretick out of his weake and false Castle of onely Scripture into the plaine field of Traditions and then like cowards they shall not be able to stand Alas what small foundation hath that Religion of theirs which is onely supported by Traditions what comfort can there be in that Religion which is afraid to be tried by the Scripture Hitherto I haue shewed the ascent of the Protestants Church from before Luthers dayes euen to the time of our Sauiour Iesus Christ his Apostles and found our Church which the Papists traduce as a Nouice euen in the primitiue Church our Religion which they taxe as a new Religion to be the first Religion Christian I could now deriue it from an higher straine and shew it in a more auncient time before Christ was manifested in the flesh euen in the daies of the Prophets whose agreement with vs and disagreeing from the Papists I might euidently conuince out of their Writings Before them in the time of Moses and vnder the Law Before the Law in the Patriarchs Before them and before the Flood in Noah Enoch Abel and so bring it to the very beginning euen to the time of Adam But this would be a needlesse labour for if we proue as already hath beene proued That our Church hath beene as auncient as the time of Christ and his Apostles the other must needes follow That it is as auncient as Adams time and from the beginning Cantic 6.9 Ephes 4. Because the Church of Christ is but one and there is but one Faith one Lord one Baptisme The Fathers before the Law 1. Cor. 10.3 4. and those who liued vnder the Law though they and we differ in some outward Rites and Ceremonies 1. Cor. 3.11 yet for substance embrace one and the same Religion haue one and the same Truth one and the same Foundation Eph. 4.11 That Church which was founded vpon the doctrine of the Prophets and Apostles Iesus Christ himselfe being the head corner stone euer was from the beginning shall euer be to the end of the world Such is ours and such is our Religion Therefore we conclude That our Church and our Religion is no vpstart but the true Church of Christ the ancientest and only Orthodox Religion And now O ye seducing Papists ye Iesuiticall Fry and Seminarie Frogs which are crept vp out of the mouth of the false Prophet and sculk abroad to seduce people what haue you to say for your selues with what face can you impute nouelty to vs Reu. 16.14 15. how dare ye buzze into the eares of your Proselites That our Religion was neuer heard of vntill Luthers dayes peraduenture you take your ayme at this because the name of Protestants came in neere about that time The name indeede arose vpon occasion of a Protestation made by the 14. principall Cities and diuers Princes of Germany at the Dyet of Noremberg Ioh. Sleid. lib. 3. Hist of the Trent Councel lib. 1. p. 48. appealing from the Pope vnto the Emperour 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
if any thing will satisfie such vnquiet spirits by the most ReuereÌ„d Father highest Prelate in our Church so that the most part of the bookes which of late come from the presse are written of this subiect yet I hope this mine after gleaning shall neither seeme presumptuous nor superfluous It is the counsell aduise of S. Augustin that at such times and vpon such occasions as these are al men should write that haue any faculty in writing albeit it be but the same things in other words that all sorts of people among many books might light vpoÌ„ some and the enemie in all places might find some to encounter him For Zions sake I could not hold my peace and for Ierusalems sake I could not rest Esay 62 1. vntill the righteousnesse thereof goe forth as brightnesse and the saluation thereof as a lampe that burneth And if any shall demand of me as Ioab did of Ahimaaz 2. Sam. 18.12 13. why I would be so desirous to run this way after so many better-footed Cushies mine Apology is yet let me runne after them though it be like Ascanius Non passibus aequis althogh the matter bee the same or much more mean my method peraduenture may be more plaine For in this controuersie betweene vs and the Papists coÌ„cerning the Antiquity of both our Churches I follow the tract prescribed by Moses 1 Looking backe into the dayes of old and the yeares of many generations 2 Making inquiry of our fathers and our elders that they may shew and tell vs whether Church whether Religion is the ancientest And I begin first with the first The triall of the truth hereof by the antiquitie of time because the Papists now adaies principally insist vpon this point The Church of God say they consisteth not of a few people Bell. de eccles lib. 3. c. 13. Gregor de Valen. tom 3. p. 142. Coâ—ter Enchir. c. 2. Rhemist in Act. 11.24 but of many 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 visibl of the Church D. Field of the Church D. Whites way to the true Church who haue purposely written of that Argument I rather bend my selfe to refute their Minor proposition wherein they deny that we of the Protestant Church can shew any such succession or visibility of our Church and Religion in former times And that so much the rather because Gregory of Valenza peremptorily maintaineth Greg. de Valen. 〈◊〉 3. p. 142. that this is a point which pusseleth vs extreamly that we are not able to shew any company of people which in times past was knowne in the world to hold that forme of doctrine religion which we haue brought in wherein albeit as their owne Bellarmine confesseth It is not required to the vniuersality of the Church Bellar. not ecclâ—â— c. 7. that of necessity there be at all times in euery Country some beleeuers it sufficeth if there be successiuely whence saith hee it followeth that if only one Prouince did retaine the true faith yet should it truly and properly be called the Catholike Church as long as it might be shewed that it were the same which it was at other times in other places of the world yet such hath been the singular mercy of God to his Church in the manifestation thereof that we are able to shew that there hath beene no place in Christendome but there haue been some of our religion therein as not only our own experience Bâ—z sign eccles lib. 19. c. 1. Bellar. de Rom. Pont. lib. 3. c. 21. 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 8.57 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 periph hymn 10. Nunc dogma nobis ChristianuÌ„ nascitur post euolutos mille demuÌ„ consules Now after we know not how many thousand Consul-times the Christian Religion forsooth is start vp So the Papists obiect against vs now at the last after so many hundred yeares Campian Bell. de eccles lib. 4. c. 5. after so many hundred Popes after so long continuance of the faith and doctrine of the church of Rome without any alteratioÌ„ or opposition The Protestant Religion is sprung vp the first founder thereof being Martin Luther an Apostate Frier c. Popish discourse concerning faith p. 57. The Protestant Religion saith the Iesuit was neuer heard of before Martin Luther set it abroach and a late popish Doctor blusheth not to vtter that it is most manifest that all in England were Papists without exception from the first christning thereof vntill about the latter end of King Henry the eight Vide Archb. of Cant. de visib eccles p. 74. What was our Religion neuer heard of before Luther set it abroach were all in England Papists euery one without exception in that religion from the first time that it was Christian till Henry the eight brought in an Innouation Let vs try the honesty of these Popish Doctors and by a view of this try how in other things we may trust theÌ„ on their words let vs according to the counsell of Moses the man of God looke to the dayes of old and the yeares of many generations let vs search the records of time and beginning with Luther looke backward vnto the former times to the yeares of many generations that were before him and if we do not find the footsteps of our Religion in those ancienter dayes let the Papists be credited and our mouthes stopped Martin Luther was borne at Isleben in Saxony Massâ—â— lib. 2â— Casp pencer l. 5. Abbat Vsperg Iob. Sleidun Martyrol Anglic p. 771 772. Anno Domini 1483. Hee was brought vp in the Vniuersitie first of Magdeburg then of Erford and afterwards at Wittenburgh
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 meer with another Objection of theirs which is this Obiect 3 What doe you talke say they of Vnitie and Consent in your Protestant Churches you cannot tell whom you follow nor who are with you The Lutherans are against the Zuinglians these against the Caluinists The Geneua and other reformed Churches differ in many points from the English Therefore if any in the Catalogue before mentioned were Lutherans they were none of yours If they were Caluinists they were none of yours And therefore how can you shew your Religion in former times I answer 1. It is not strange to see difference in some circumstances betweene those that professe one and the same Religion St. Paul testifieth of the Church of Rome euen then when it was at the best That there were therein who caused diuisions and dissentions contrary to the Doctrine which they had receiued Rom. 16.17 And of the Corinthians hee saith There was among them enuying strife and contention some held of Paul 1 Cor. 3.3 Act. 15.39 Gal. 2.11 some of Apollos some of Cephas So Paul Barrabas yea Paul Peter had their differences So Polycrates and Victor Cyprian and Cornelius Cyrill Theodoret Hierome and Ruffinus Nazianzen and the Councell of Constantinople had not onely their differences but also bitter oppositions yet all agreeing in the substance of Faith reputed members of the same Catholike Church 2. Wee answer The defects and corruptions of Churches must be distinguished and they bee either in Doctrine or in manners Againe corruptions in Doctrine must further bee distinguished some of them are errours indeed but besides the foundation some directly against the foundation and these ouerturne all Religion whereas the former doe not As are these defects and corruptions in Churches so are their differences some about Ceremonies some about substance Now although the Churches of Geneua Heluetia Belgia c. differ from vs in some points of Ceremonies and Circumstances yet looke we to the substance of Faith and Doctrine which wee and they professe there is no difference at all betweene vs Indeed the maine difference is betweene vs and them about the point of Ecclesiasticall Discipline But marke in what manner we all ioyntly agree in the substance of the Discipline confessing on each side that there must bee the Preaching of the Word Administration of the Sacraments according to the institution and the vse of the power of the Keyes in Admonitions Suspensions Excommunications The difference betweene vs is onely touching the persons and the manner of putting this Discipline in execution And therefore notwithstanding this by difference wee and they are of one and the same Religion as may likewise appeare by the Harmonie of Confessions 3. As concerning those Churches which commonly are called the Lutheran Churches though their Augustan Confession hath not satisfied the expectation of other of the reformed Churches and some of the more rigid among them Admonition of the Ministers in the Parler 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 rhe Sacrament and therein are in a grosse errour But that difference betweene them and vs doth not take away wholly the Analigie of Faith and Doctrine betweene vs for that there is a true and reall receiuing of the Bodie and Blood of Christ in the Lords Supper we all agree And we joyntly confesse that Christ is there present so farre forth that he doth truly feed vs with his very Body and Blood to Eternall life all the controuersie lyeth in the manner of receiuing wee acknowledging a Spirituall receiuing which is by the hand of Faith They adding thereto the Corporall whereby they imagine themselues to receiue Christ with the hand and mouth of the Bodie And though to maintaine this their opinion they be constrained to turne the ascension of Christ into a disparition whereby his Body being visible becommeth inuisible yet in the maine points wee agree that hee entred into his Kingdome in our name for vs that we are gouerned and preserued by his power might and that whatsoeuer good thing we haue or do proceedeth wholly from the grace of his Spirit wee pittie their errours and leaue their persons vnto God Againe Popish Transubstantiation and Lutheran Consubstantiation are both we confesse against the truth of the Manhood of Christ yet with great difference Transubstantiation is flat against an Article of Faith for if Christ his body be made of Bread and his blood of Wine which must needs be if there be a conuersion of the one into the other then was hee not borne of the Virgin Mary for it cannot bee both made of Bakers bread and also of the substance of the Virgin Againe it wholly abolisheth the outward Signe and the analogie betweene the signe and the thing signified and so ouerturneth the Sacrament But Consubstantiation doth not so Q. neither doth it ouerthrow the substance of any Article of Religion but onely a maine point of Philosophie 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. Tacit. and Asses and contemners of all Religion So the olde Christians in the Primitiue Church were slandered to vse incestuous companie each with other like Oedipus and to eate mans flesh at the banquet of Thyestes Euseb Eccles hist lib. 4. c. 7. Socrat. lib. 1. c. 2 Euseb lib. 9. c. 6 Sozom. 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. Grosthead B. of Lincoln vt citatur in Wichleif trialog 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 Haeresis Graece electio Latine est sententia humano sensu electu scripturae sacrae contrarâ—â— palam docta pertinaciter defensu That Heresie is an opinion hatch'd in mans owne braine contrary to holy Scripture openly maintained and stifly defended then can they by no meanes brand either vs or these our predecessors with the name of Hereticks who neither hold any opinions grounded vpon our owne fancies neither openly maintained or stoutly stand to any errours whereof they iustly can conuict vs but that wee and they are truely orthodoxe and right Catholikes who teach and maintaine nothing but that whereof we haue euident warrant out of the Word of God Thirdly what is that which they can obiect against any of those who are mentioned in our former Catalogue Is it concerning our Faith or Life or both Let vs looke to the Triall of the particulars and I doubt not but all their suggestions will proue lyes and meere slanders as may appeare if we doe take a view of the particulars And here 1. Wee will begin at Luther because their spight is most against him as being a principall opposite of theirs and vpon whom they would father the beginning of our cause And let vs heare what they can say against Luther Popish Discourse of Faith ss 57. Martin Luther say they was an Apostate Frier a man knowne by his writings words deeds and death to haue beene a notorious euill liuer That Luther was somtimes a Frier wee grant and that afterwards through the mercy of God hee obtaining a more cleare knowledge of the Truth renounced their profession we doe not deny But what Apostasie was this in him or how can it more disparage him Act. 22.3 23.6 9.1 2 3 6 18 19. D. White his way to the true Church then it did the Apostle Paul who at the first was a Pharisie and after that being better illightned by God renounced the profession Pharisaicall and became an Apostle both those former professions being meere hypocrisie saue that this of the Frier is of the deeper tincture Stapleton disc p. 159. And what haue they to say against his Writings Forsooth they were vnsauourie rash petulant vnsound and altogether heriticall Soone said but not so soone proued for it doth so appeare by their confutation of the same let them make that appeare and then wee will credit them In the meane space howsoeuer we 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 Cardin Mogunt for thus Erasmus speaketh of them It is obserued for a truth that these men meaning the 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 Hosiand Hist Eccles cent 16. p. 837. So Andreas Masius in the company of diuers obserued and acknowledged that there was more diuinitie in one page of Luther then sometimes in a whole booke of some 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 Platin. in Siluest 2. did hee robbe Churches and murther his Predecessors as did Pope Boniface the seauenth Baron ann 985 n. 1. Onuâ—â— 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 beuie of whores Benno Cardinalis Luitprand 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 Erasmus one who was familiar with him in a certaine Epistle to Cardinall Wolsie giueth testimonie of him Erasm Epist ad Cardinal Eâ—â—rac that his life was approued with great consent of all men And this saith he is no small honour to him that the integritie of his manners is so great that his very enemies can finde nothing which they may Calumniate Pontac Campian Onupb in Ioh. 8 What deedes then hath he done for which they should finde such fault with his life Forsooth he married a Nunne hee lay with Bora hee lay with her But first he married her hee had not his Marozias Reyneras Theodoraes Stephanaes to be his bedfellowes without any care or veile of marriage Baron in ann 928. 912. But hee was a Frier shee a Nunne both which had vowed not to marrie But who tied them to
from the Truth our Faith and Religion hath euer kept it selfe vnspotted The true cause why during the former ouer-clouding times of Poperie the Exercises of our Religion haue beene neyther so frequent nor so publike as now it is eyther in place or persons was the persecution of Poperie and the generall corruption of the Papacie which as a Leprosie infected and as a Myst obscured the Times so that sometimes not the true beleeuers themselues such I meane as are come to our knowledge were void of error in euery point though they firmely held the foundation And if it pleased God in processe of time to giue more libertie to the persons and more puritie to the Doctrine why are wee vnthankfull and why should any enuie if the Truth hath growne more ripe in our Age And if there be any yet among vs I would to God there were not too many such who stand as Newters and lookers on not regarding any Religion nor caring to ioyne themselues to either side vntill they see the sequell and issue whether the Protestant or Popish Church is likeliest to be most praeualent To such I say as Elias said to the people of Israel How long halt yee betweene two opinions 1. King 18.21 If the Lord be God follow him But if Baall then follow him Let them consider and call to minde whither of the two Religions sauour more of grace and of the spirit of God whether doth attribute most to God whether hath beene most fauoured by God Let them consider the damnable positions the horrible combustions and hellish proiects of Poperie and the sauing counsels peaceable prosperity and heauenly blessings which haue accompanied ours let them as the Apostle counselleth proue all things 1. Thess 5.21 and hold fast what is good If they doubt whether of them carrieth greatest shew of either veritie or Antiquitie I say vnto them as it was said to St. Augustine at the time of his conuersion Tolle lege Take vp this booke and reade or rather as the Lord speaketh by his Prophet Ieremie stand in the waies and see Ierem. 6.16 Aske for the old paths where is the good way and walke therein and yee shall finde rest for your soules Lastly to the true members and vnseduced Protestants of our Church I say with the Apostle to the Corinthians Brethren you see your calling 1 Cor. 1.26.27 28. 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 scaled the Truth thereof with their blood we haue the fellowship of many Churches in diuers Nations Being therefore Compassed about with so great a clouds of Wanesses 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 82.12 Yet these aduersaries of the Lord shall be found lyers but the true Church of God shall endure for euer Consider what great things God hath done for vs and how mightily alwaies he hath defended and approued our Religion how miraculously did he preserue it manger all the furie of the Lyon and the wilde Boare of the Deuill and Antichrist euen in the time of their greatest persecutions how wonderfully hath he from time to time detected and defeated all plots and proiects conspiracies and trecheries of the enemies what strange deliuerances hath he giuen vnto vs By this wee may know that God fauoureth vs because our enemies preuaile not against vs. Psal 4â— 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 seeke 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. â—0 constantly professing and religiously perseuering in that Religion which we haue learned out of the Scriptures and which hath beene practised so long agone in all Ages by so many Patriarkes Prophets Apostles Bishops Confessors and holy Martyrs That so wee may glorifie God and stop the mouth of the aduersarie and both by life and doctrine confound Poperie till that misterie of Iniquitie bee fully reuealed whom the Lord shall consume with the spirit of his mouth and destroy with the brightnesse of his comming which we beseech the Lord to hasten Euen so Come Lord Iesus come quickly Amen FJNIS
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 Arch deacon De annot non soluend In Italy Laurentius Valla a Roman Patrician Cannon of S. Iohn of Lateran Ex eius tractat contra Ementit Donat constat Petrus de Aliâ—â—â— Cardinall of Cambray Tract de reform eccles Leonardus Aretinus Ex eius libello in Hypocrit Nicholaus Pycennius an Italian Captaine Ex orat Arelacens in Concil Basil In Germany Antonius Cornelius Lynnichanus Ex orat ad cler Colon. de lubricitat sacerd Martyrs Henricus Grunfielder Henricus Ratgeber Iohannes Dracndersius 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 as 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 Choclaeus 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. Cocle. 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 of Duke of Lancaster the other Marshall of England Ibid. The Vniuersitie of Oxford pag. 408 and many in the Parliament Anno 43 of Edward 3 did adhere vnto him Ibid. The Letters of King Richard the third and the Acts of Parliament then declare that this doctrine was dayly preached in Churches and Churchyards at which were present great multitudes of people Anno 5. Rich. 2. c. 5. Martyrs VVilliam Santree Iohn Badbic Persecuted for the same Doctrine Philip Repington Nicholas Hartford William Thorpe Iohn Puruie Iohn Edwards William Swinderby diuers others Act. Mon in vit Rich Walter Brâ—â—â— Iohn Asâ—â—n Iohn â—eeker Iohn Seyâ—â—â— Dauid Cotray 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 Montziger Rector of the Vniuersitie of Vlme who openly in the schooles impugned the doctrine of Transubstanciation 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 Bras Anal St. Martyrol p. 587. In Italy Nicholas Orem whose Sermon before the Pope and his Cardinals Anno 1546 fauoureth of our doctrine Extat Martyrol p. 382. Iohannes de Ganduno Andreas à Castro Dante 's Florentinus Franciscus Petrarcha Iohannes de rupe Scissa Iohannes de Castellione Iohannes de Poliaco In Bohemia Matthias Parisiensis a Bohemian by birth about the yeare 1370 wrote a booke of Antichrist prouing him already to bee come and that the Pope is the same Martyrol p. 586. Iacobus Milnensis Miletius The Vniuersitie of Prague in defence of VVickliffe ibid. 420 Peter Paine a Scholler of VVickliffe came into Bohemia 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 Arcatara Florelog 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 protected against the Pope Martyr p. 314. The Nobles Prelates and Parliament of France censure the abuses of the Papacy ibid. p. 315. 318. 324. Rudo Duke of Bourgundy about the yeare 1348 disswadeth the French King from permitting in his Realme the Popes Decrees and Decretals whose sage counsell then giuen as yet remaineth among the French Kings Records Testatur Carol Molinaeus In Germany Gulielmus Ockam about the yeare 1326 wrote in defence of the Emperour Ludouicus against the Pope who wrote also diuers other Books in which he confuteth the vsurped Supremacie of the Pope and entring into mention of the Popes Decrees extrauagant declareth how little regard is to bee giuen thereto Iohn Sleid. lib. 4. Vlricus Hangenor Treasurer to the Emperor Ludouicus 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 Trithemio Petrus de Bruis who laid the Axe to the root of Popery and in set-Treatises opposed most of his documents Pap. Mess in Bonif. Luitpoldus Andreas Landensis In Italy Marsilius Patauinus in his booke entituled Defensor pacis held these conclusions 1 That the Pope hath none authority ouer other Bishops much lesse ouer the Emperour 2. That the Word of God ought to bee iudge in causes Ecclesiasticall 3 The Clergie and Pope ought to be subiect to Magistrates 4 That Christ is the
Church agree in euery point professed and maintained by that Church Concil Trident. Watsō Quodl What then meane those great Differences betweene the Scotists and Thomists See D. White his way to the true Church betweene the Dominicans and Franciscans betweene the Priests and Iesuites yea betweene their best and most relied vpon Diuines Yea what point of their Religion is there wherein they and wee doe differ which hath not beene contradicted by one or other of their owne Religion Neither could the purest Churches in the primitiue Times claime freedome in all her members from all difference in opinion as hereafter shall bee manifested Now then if among those whom in the Catalogue aboue mentioned I haue recorded to haue beene of our side there be not found in euery point a joynt opinion and full consent shall they therefore be denyed to haue beene of our Religion By the same reason many of the ancient Fathers should not be of the Communion of Saints or Catholike congregation seeing that they likewise had their differences and they that were most Orthodoxe amended the others errours This therefore can no whit preiudice our Cause though all aboue mentioned did not in all and euery point of our Religion maintaine the same that we doe for thus a learned Diuine of theirs doth acknowledge Luc Pin. 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 Praf 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 Wichliuists Hussits Lutherans Zuinglians Caluinists c. 3. We proue them and vs to accord for substance in one and the same Religion by comparing our Doctrine and practise now with that of theirs in former times The which concordance to auoyd prolixitie shall be manifested in these particulars 1. About the Scriptures VVEe make them the rule tryall of our Faith hold the sufficiencie therof vnto saluation Artic. 6. Synod Lond. Homil. 10. So doth the Augustan confession Artic. 1. So Iohn Husse and the Bohemian Protestants Iob. Huss de abomin Sacerd. Monach. pag. 84. So Iohn Wichlief Artic. 6. collected out of his Sermons Martyrol pag. 396. So the Waldenses Artic. 1. vide hist Waldens What Bookes wee esteeme Canonicall and what Apochypha Artic. 6. Synod Lond. The same doe the Augustan confesse Artic. 2. obiects against them in the Trent Counsell the French Artic. Gal. confess 9. So the Belgicks Artic. 41. Belgic Confess So the Waldenses Artic. What wee hold for the translation of them and hauing them in the vulgar Tongue Hom. 9. The same Weselus Groningensis patet ex Nontemag The Lollards subregno 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 Bohemtan Ministers Prucer 5. Waldenses Artic. 14. As wee acknowledge but two Sacraments Baptisme the Supper of the Lord. Catecluf Angl. Art 25. So Confess Heluet. artic 20. Basil artic 5. Belg. art 33. Saxon. artic 12. So Weselus Groningens Iohan. Monterger Anton. Nancinel vt supra Waldenses artic 11. About Baptisme AS wee deny Baptisme of it selfe to wash away all Sinne or to conferre Grace ex opere operato Artic 27. So Confess Heluet. artic 21. Augustan artic 9. Bohem 12. Wittemb c. 10. About the Supper of the Lord. AS wee deny the reall presence of CHRISTS very Bodie and Blood in that Sacrament Synod Lond. 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 vtraque in Bohem. Waldenses Artic. 11. About the Church AS wee hold the due administration of the Word and Sacraments to bee the true markes of the visible Church Synod Lond. artic 19. So Confess Heluet act 14. Bohem. c. 8. Suen 32. As wee deny the Church of Rome to bee the Catholicke Church Homil. 1. So Confess August artic 4. Arnolph in concil Rhem. Wichleif Sygebert c. As wee deny the Churches authority to be greater then the Scriptures Synod Lond. artic 20. so Confess Heluet. artic 4. Basil artic 10. Bohem. c. 1. Preachers in Suiden Abbas vspag Gulielm de Sanct. Amore c. About the Pope AS wee denie the Popes Supremacie Oath of alleageance so Confess Heluet. artic 18. Bohem. c. 8. Augustan artic 7. so Hierome Sauanorola Thomas Rhedonensis Wichleif Gulielmus Ocham c. As we hold the Pope to be Antichrist King Iames Expos of the Reuel So the Councell in France 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 Confess Heluet. 2. c. 16. Augustan artic 6. Bohem. c. 7. Weselus Groning Pieus Mirandula Bernard Arnulphus 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.