Catalogus Protestantium: OR, THE PROTESTANTS CALENDAR. CONTAINING A SURVIEW OF THE Protestants Religion long before Luther's days, even to the time of the Apostles, and in the primitive 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 Storehouse of Religion, to conceal that for any private respect, which concerns a public benefit. Aug. Con●●●s. lib. 12. Veritatem celare, est aurum sepelire: To conceal the Truth (saith St. Augustine) is to bury Gold; and to smother any ancient Sacred testimony of Antiquity, were to hide that treasury in the bowels of the earth, which is the inestimable Dowry of God's Church. Now of all truth, and of all testimonies derived from the root and record of Antiquity, none ought to be more sought after then the retained purity of Apostolic Doctrine, resplendent in all Ages since our Saviour's plantation, even in the gloomy and dark days before Luther. Our Priests and Jesuits for their unpleasant clamorous, and obstriperous sound, not unfitly resembling Frogs and Locusts, have of late days been croaking and throttling out this harsh note and noise to every Protestant passenger, Where was your Church before LUTHER? Thinking belike so to choke us with this Question, as that not giving us leave to fetch breath, we should not possibly be able to derive our Religion from any ancienter Author. But alas poor Romanists! Though it would serve our turns to answer with Ignatius the Martyr, Jgnat. Epist. ad Philad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, JESUS CHRIST is my Antiquity. Yet it shall appear unto you that Almighty GOD, hath not left his Truth (howsoever opposed by your impious rabble and malice) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be without sufficient witness in all Ages, as may appear by the Writings of many Christian Antiquaries, who have delivered the Lamp of knowledge and direction to us, and for the future benefit of the Christian World, is now more plainly expressed by the Learned labour of this Reverend Divine, out of whose large field of observation and Reading, be hath afforded you so fair a Calendar and plentiful Catalogue of Names, as may suffice to point out a Protestant successive Church from Age to Age. Yea it is hereby easily seen, that the Church of England, hath not wanted multitudes of well disposed hearts at all times; howsoever the public authority at some time lacked, to maintain the open Preaching of the Gospel. As for the worthiness of this work, worthiest these times, let the goodness of God be duly glorified, and the Author's painstaking therein acknowledged: so shall the doubtful be better informed, the weak confirmed, and many a soul benefited. Thy well-willer in Christ, JOHN GEE. THE PROTESTANTS CALENDAR: Deuteronomie 3●. 7. Remember the days of old, consider the years of many generations, ask thy father, and he will show 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 profess: Xenopho● They received this answer, That they should follow the religion of their Ancestors: and when they again had replied, that their ancestors had often changed their religion, and therefore they knew not in such an often alteration which to follow, the Oracle resolved them, M. Tull. Clear, de natura D●●rum. Illud optimum quod & primum, That is best which was at the first. The main controversy at this day in the world is about religion, in the great variety whereof, among jews, Pagans, Turks, and Infidels, yea among those who call themselves by the name of Christians, many weak and unstable souls stand as in a maze, and know not where to settle themselves. Augustine. Arnobius. Now albeit (as both Augustin & Arnobius well observe) Religion is not so much to be weighed by time as by truth, neither is it so much to be enquired after when it began, as how it is to be followed; yea it cannot be denied (which Tertullian doth aver) that the Antiquity of Religion doth much serve to testify the verity thereof, Teruil. and the longer time it hath had of continuance, the more it claims our observance, and ties us to obedience. The Heathen Hesiod Hesod. could say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The old law is best, And the best and most divine of all the Philosophers Plato, Plato. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ancients are best, as coming nearest unto 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 adviseth job, 8.8, 9 job, 8.8, 9, 10. Inquire I pray thee of the former age, prepare thyself to the search of their fathers, for we are but of yesterday, and know nothing, because our days upon the earth are but a shadow: shall not they teach thee, and tell thee? And jere. 6.16. Thus saith the Lord, Stand ye in the ways, and see, ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. And in the song of Moses, Deut. 32.7. Deut. 32.7. Remember the days of old, consider the years of many generations, ask thy father and he shall show thee, thine elders and they will tell thee. This trial of our Religion by Antiquity I undertake in the following discourse, not so much against the Atheist who shaketh off all religion, Philip Mornie treatise of the truth of religion. as if there were no use of it at all: for I could show him that religion had a being so soon as there was any being; and that before men were tied to any obedience by humane Laws, before they furnished their minds with any Arts, before they wore on their backs, Religion was in use. Neither against the Turks & Pagans, for I could show them the Antiquity of true Religion long before their new devised superstitions, Clem. Alex. & that whatsoever light they had of Religion, Comp●●● Greg. de 〈◊〉 Fisher in conference with 〈◊〉 Featly. whatsoever show of goodness they have in their several Religions, they have borrowed, or rather (like thiefs) filched it from hence: but my trial & Apology is framed against the Papists, who exclaim against us as Novelists, and condemn our religion as a late upstart, challenging us to show where our Church, where our religion was in former times? which challenge of theirs howsoever it hath been answered to the full at diverse times, by diverse learned Worthies in our Church, D. Field of the Church. D. Mort●n. Ca●thol. Ap. D. Usher 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. & the mond●● 〈◊〉 & of late hath received a full satisfaction (if any thing will satisfy such unquiet spirits) by the most Reverend Father & highest Prelate in our Church, so that the most part of the books which of late come from the press, are written of this subject; yet I hope this mine after-gleaning shall neither seem presumptuous nor superfluous: It is the counsel & advice of S. Augustin that at such times, and upon such occasions as these are, all men should write, that have any faculty in writing, albeit it be but the same things in other words, that all sorts of people among many books might light upon some, and the enemy in all places might find some to encounter him: For Zions' sake I could not hold my peace, and for jerusalems' sake I could not rest, Esay 62, 1. until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. And if any shall demand of me, as joab 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 run after them, though it be like Ascanius, Non passibus aquis, although the matter be the same, or much more mean, my method peradventure may be more plain. For in this controversy between us and the Papists concerning the Antiquity of both our Churches, I follow the tract prescribed by Moses. 1, Looking back into the days of old, and the years of many generations. 2, Making inquiry of our fathers, and our elders, that they may show and tell us, whether Church, whether Religion is the ancientest. And I begin first with the first. The trial of the truth hereof by the antiquity of time, because the Papists now adays principally insist upon 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 show this; ergo it is no true Church. Concerning that tenant of theirs about the perpetual visibility of the Church (in that sense as they take it) how infirm it is I refer the reader to the learned Treatises of the most reverend and judicious Divines 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 have purposely written of that Argument, I rather bend myself to refute their Minor proposition, wherein they deny that we of the Protestant Church can show 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 us extremely, & that we are not able to show any company of people, which in times past was known in the world to hold that form of doctrine & religion which we have brought in: wherein albeit (as their own Bellarmine confesseth) It is not required to the universality of the Church, Bellar●●● c. 7. that of necessity there be at all times in every Country some believers, it sufficeth if there be successively: whence (saith he) it followeth that if only one Province did retain the true faith, yet should it truly and properly be called the Catholic Church, as long as it might be showed 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 show that there hath been no place in Christendom, but there have 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 adversaries own reports bear witness, when they complain how our heresy (so heretics style it) hath possessed many and large Provinces. To make this the better manifest, I shall in the ensuing discourse set down 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 us first consider what our Adversaries do except against us. As the jews sometimes spoke unto our Saviour, Thou art not yet fifty years old, john 8.37. and hast thou seen Abraham? so the Papists say to us, Rhem. annot. in Ephes 4. v. 13. Your Religion is not yet an hundred years old, and can such a Religion be good? And as the Gentiles sometimes upbraided the Primitive Christians, Prudent perip● hymn. 10. Nunc dogma nobis Christianum nascitur post evolutos mille demum consuls, Now after we know not how many thousand Consul times, the Christian Religion forsooth is start up. So the Papists object against us: now at the last, after so many hundred years, Caspian. 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 alteration or opposition; The Protestant Religion is sprung up, the first founder thereof being Martin Luther an Apostate Friar etc. Popish discourse concerning faith. p. 57 The Protestant Religion (saith the jesuit) was never heard of before Martin Luther set it abroach: and a late popish Doctor blusheth not to utter, that it is most manifest that all in England were Papists without exception from the first christening thereof until about the latter end of King Henry the eight. Vide Archb. of Cant. de visib. eccles. p. 74. What, was our Religion never heard of before Luther set it abroach? were all in England Papists, every one without exception in that religion, from the first time that it was Christian, till Henry the eight brought in an Innovation? Let us try the honesty of these Popish Doctors: and by a view of this, try how in other things we may trust than on their words, let us (according to the counsel of Moses the man of God) look to the days of old, and the years of many generations, let us search the records of time, and beginning with Luther, look backward unto the former times, to the years of many generations that were before him, and if we do not find the footsteps of our Religion in those ancienter days, let the Papists be credited, and our mouths stopped. Martin Luther was borne at Is●●b●n in Saxony. 〈…〉 Abb●t Vs●org. job. S ●●dum. Marty●al. ●●glic. p. 771 772. Anno Domini 1483. He was brought up in the University 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 Monk of the Augustine Order, and he began to distaste Popish religion about the year 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 Friar Tecellius, and afterwards by prying into other stuff of Popish superstitions: so that the time of hi● separation from the Church of Rome must be reckoned to be about the year of our Lord, 1516, or 1517. King Henry the eight shaken off the Popish yoke about the 25 year of his reigns, 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, we can produce professors of ou Religion between the year of our Lord 1500 and 1516. In England. Doctors and learned men. D. john Colet, Deane of Paul's, who was a great labourer for reformation in the Church, and in his Sermons bitterly inveighed against inhibition of Priest's mar●age, pilgrimages, and diu●rs other abuses in the popish Church: for which he was much persecuted by Richard Fitz-Iames, Bishop of London. Pa●et ex Registr. Fitz. Erasm. ep. ad jodoc. jon. Gulielmus Lillius. Gulielm. Grocinus. Gulielm. Latimer. Thomas Lynacre. Whole Congregations persecuted for it. In the Diocese of Lincoln, to the number of 437 persons. Martyrol. p. 751, 752. etc. In London 68 persons. p. 734. 745. Martyrs put to death for it. Will: Sweeting. john Brewster. john Browne. jokime Norman. john Stileman. Thomas Man. Robert Cousin. Christop. Sho●●●●●●● Robert Rane. john Scrivener. In France. Doctors and learned men. jacobus Pavanus. johannes de Cadurco. Laurentius Crucens. Patet ex Crisp. & pantal. Congregations. Whole villages of them in the tract where the Alps are joined with the Pyrenies. P●ir. de Soau. in hist. Concil. Trident. p. 3. Whole villages about Merindol. and the Country of Provence. Martyrol. p. 859. Martyrs. Dionysius de Reaux. jacobus Pavanus. Bartholomaeus Millen. Henricus Poile. johannes Chastellanus. In Germany. Doctors and learned men. Leo juda. johannes Oxlinus. Vldericus Zuinglius. Congregations. Tigurines. Bernates. Lucernates. Suicenses. Vnderualii. Basilienses. Martyrol. p. 791. Martyrs. Petrus Spengler. Wolgangus Schurch. Leonardus Heilar. Wendelmuta Vidua. In Bohemia. There were diverse about this time professing the Protestants religion, who were by the Papists termed Pycards, Calystini, and Subutraques. Pier: de Soau. in his History of the Trent Council, p. 3. Before this time, and before Luther was borne, there were professors of the Protestants Religion between the years of our Lord, 1450 and 1500. In England. REynold Peacocke Bishop of Chichester, who publicly preached against the Pope, Friars, transubstantiation, and the whole leaven of popery. Thomas Gasgorgu. lib. de dict. Theol. p. 3. Martyrs. William Tilsworth. Thomas Barnard. james Mordon. Lawrence Gh●st. Babram. jeane Boughton Mother to the Lady Young. Acts and Monum. in regn. Henric. 7. Persecuted for the same. john Blomeston. Richard Hegham. Robert Crowther. john Smith. Roger Browne. Thomas Butler. john Falkes. Richard Hilmin. Margery Goit. With diverse others in Kent, Coventrie and London. ibid. p. 713. 714. In France. Philippus Comineas, a French Historiagrapher, who spared not to reprove the vices in Popery, and to extol those who opposed the same. Martyrol. p. 672. johannes Selestadiensis. Vide eius Epist. ad Maximil. Imper. contra Pon●ificios. Antonius Mancinellus, who wrote an eloquent oration against the filthy l●fe, and wicked manners of the Pope and his Clergy; and for that cause had his tongue and hands cut off by the commandment of the Pope. Mar●yrol. p. 674. Charles the e●gh was at often defiance with the Pope. Ibid. p. 675. In Germany. The Germans in general exhibited their complaints against the Pope to the Emperor Maximilian. Martyrol. p. 672. Rodulphus Agri●●la. Pontanus. Philippus B●roaldus. Georgius Valla. johannes Ostendorpius. Doctor Keisersp●rgius. Doctor Andreas Proles. Ex Luc. Ostand. lib. 1. c. 8. Weselus' Groningensis wrote against popish penance, indulgences, purgatory, works of supererrogation, abuses of the Mass, prayers for the dead, vows, precepts of the Pope and Prelates, etc. He was a man so famous and notable for his great learning and good life, that he was commonly called, Lux mundi, The light of the world. Ex Noviomag. & Martyrol. p. 670. In Bohemia. Georgius Pogiebrachius, Governor of that Kingdom under the young King Ladislaus. Rochezana and diverse other Preachers more, of whose conformity with us in Religion, and separation from the Church of Rome, we may read, Cocl. lib. de Hus. & Martyrol. p. 662. Item ex Aene. Sylu. in Histor. Bohem. In Italy. johannes Baptista Ma●●uanus. Angelus Politianus. Hermolaus Barbarus. johannes Picus Mirandula. This Picus Earl of Mirandula, being but a young man, went to Rome, and there set up 90 conclusions to be disputed on, of which diverse were about the Sacrament, justification, etc. quite contrary to the tenant of the Church of Rome, for which he was persecuted by the Pope and his Clergy. Luc. Osiand. lib. 1. c. 8. Martyrol. p. 740. Hieronimus Sananorola an Italian Monk, sorely inveighed against the corruption in Popery, maintained justification by faith, that the communion ought to be administered in both kinds; that indulgences and pardons of the Pope were of no effect; against auricular confession, and the Pope's 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, between the years 1400 & 1450. In England. THe name of Lollards about this time was commonly known in England: That they and we do agree in the substance of our Religion may appear, ex descript. sect. Lollard. William Bishop of Norwich complaineth, how the number of them did here increase. Martyrol. pag. 609. Martyrs. Rich. Hoverden. john Goose. Paul Craw. William Woite. john Claidon. Richard Tu●ning. Sr john Oldcastle. Lord Cobham. Persecuted and put to penance for that profession. john Burrell. Thomas Moon. john Finch. Nicholas Belward Thomas Grimar. john Beverley. Thomas Pye. john Mendham. Robert Shiruing. john Terrio. john Aberee. john Middleton. john Waid. Richard Clerk. Robert Beet. Richard Page. john Warden. john Kinget. Thomas Albeck. William Bates. Hugh Pie. john Parker. john Skilly. john Cooper. Bartholomew Thatcher. Thomas james. Alane Andrew. William Wright. Richard Fletcher. William. Osbourne. Robert Briggs. William Marsh. john Goodwi●. Henry Bood. Richard Horn. john Spire. Richard King with diverse others, as we may find them named and recorded, Mar. yrolog. pag. 608. In France. Thomas Redonensis, a Frenchman by birth, came into Italy about the year 1433, and there seeing the corruptions of the Church of Rome, inveighed exceedingly against the same; preaching that the Church did lack reformation: that the Pope's excommunication is not to be feared, and diverse 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. john of Lateran. Ex eius tractat. contra E●entit. Donat constat. Petrus de Aliaco, Cardinal of Cambray. Tract. de reform. eccles. Leonardus Aretinus. Ex eius libello in Hypocrite. Nicholaus Pycennius an Italian Captain. Ex orat. Arclacens. in Concil. Basil. In Germany. Antonius Cornelius Lynaichanus. Ex orat. ad cler. Colon. de lubricitat. sacerd. Martyrs. Henricus Grunfielder. Henricus Ratgeber. johannes Draeandorfius. Petrus Thoraw. Matheus Hager: of whom, and the doctrine for which they suffered, we may read, in Bali. cent. & Martyrol. p. 614. In Bohemia. john Hus, Bachelor of Divinity, maintained 45 Articles in Prague, against the Church of Rome (in effect the same that we do) for which he was called to the Council of Constance; where for persisting therein he was condemned, and afterwards burnt. Concil. Constant. & Choclaus Huss. Hierome of Prague, Mr of Arts, seconded john Hus, in defence of the same doctrine, and followed him in martyrdom. Cocl. ibid. 54 Noblemen of Moravia wrote to the Council of Constance, in defence of john Hus, and Hierome of Prague, whose names, together with their Letter, are recorded, Martyrol. p. 587. A great part of the Kingdom of Bohemia forsook the Pope, & clavae to the doctrine which they had learned from Hus and Hierom. Coch. ibid. Zisca, a noble Bohemian, with a great multitude of associates, wage war against the Papists, and throw Images and Idols out of their Churches, Coch. ibid. Before that time there may be seen professors of the Protestants Religion, between the years 1350 and 1400. In England. ROger Wimbleton, whose learned Sermon against diverse points of Popery, preached at Paul's Cross, Anno 1389 is extant, Martyrolog. pag. 503. john Wickliff, public Reader of Divinity in the University of Oxford, a famous learned man, whose doctrine agreeing with ours, may be seen in his propositions recorded, Martyrol. pag. 414. This Wickliff had many favourites at that time, especially john of Gant, and Henry Lord Percy; the one Duke of Lancaster, the other Marshal of England, Ibid. The University of Oxford, pag. 408, and many in the Parliament, Anno 43 of Edward 3, did adhere unto him. Ibid. The Letters of King Richard the third, and the Acts of Parliament then declare that this doctrine was daily preached in Churches and Churchyards, at which were present great multitudes of people. Anno 5. Rich. 2. c. 5. Martyrs. William Santree. john Badgie. Persecuted for the same Doctrine. Philip Repington. Nicholas Hertford. William Thorpe. john Puruie. john Edward's. Walter Brute. john Ashton. john Becket. john Seynonds. David Cotray. William Swinderby, & diverse others. Act. & Mon. in vit. Rich. 2. In France. Gerardus a Deacon. Henricus de jota. Henricus de Hassia, 140 of those who adhered to the doctrine of the Albigenses, were about this time put to death in the Province 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. Hovedom. hist. & Martyrol. pag. 387. In Germany. Taulerus, a preacher of Argentine. johannes Montzigor Rector of the University of Vime, who openly in the schools, impugned the doctrine of Transubstantiation. Martyrol. p. 386. Conradus Hager. Rhider. About the year of our Lord 1390, thirty six Citizens of Mentz were burnt for the doctrine of the Waldenses, and holding the Pope to be Antichrist, and relying upon the Scriptures, and not upon 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, savoureth of our doctrine. Extat Martyrol. p. 382. johannes de Ganduno. Andrea's à Castro. Dantes Florentinus. Franciscus Petrarcha. johannes de rupe Scissa. johannes de Castellione. johannes de Poliaco. In Bohemia. Mathias Parisiensis, a Bohemian by birth, about the year 1370 wrote a book of Antichrist, proving him already to be come and that the Pope is the same. Martyrol. p. 386. jacobus Milnensis. Miletius. The University of Prague in defence of Wickliff, ibid. 4●0 Peter Pain●, a Scholar of Wickliff, came in●o B●hemia, & brought with him Wickliffs' books which were in quantity as great as Saint Augustine's works. Histor de Hus. lib. 1. In Spain. Petrus de Corbaria. Franciscus de Areatara. Floreleg. Before that time there may be seen professors of the Protestants Religion, between the years 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 Friars. Wickliff in Trid. Besides that, he contested against diverse other abuses in the Popish Church. Martyrol. p. 378 for which he sustained diverse troubles, by means of the Pope and his Cardinals. Martyrol. page 375. That there were diverse others about this time of that Religion here in England, may appear out of a book then compiled and entitled, 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. Trivet. 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 year 1348, dissuadeth the French King from permitting in his Realm the Pope's Decrees and Decrerals, whose sage counsel then given, as yet remaineth among the French Kings Records. Testatur Carol. Molinaus. In Germany. Gulielmus Ockam about the year 1326 wrote in defence of the Emperor Ludovicus against the Pope, who wrote also diverse other Books in which he confuteth the usurped Supremacy of the Pope, and entering into mention of the Pope's Decrees extravagant, declareth how little regard is to be given thereto. john Sleid. lib. 4. Vlricus Hangenor. Treasurer to the Emperor Lud●uicus publicly opposed himself against the Pope's proceed. Martyrol. p 358. Gregorius Ariminensis about the year of our Lord 1346, maintained the same doctrine of grace and free will, which the Protestants at this day do, and dissented from the Papists, and Sophisters, counting them worse than Pelagians. Ex Trithe●io. Petrus de Bruis who laid the Axe to the root of Popery, and in set-Treatises opposed most of his documents. Pap. Mess. in Bonif. Luitpoldus. Andrea's Landensis. In Italy. Marsilius Patavinus, in his book entitled, Defensor pacis, held these conclusions. 1, That the Pope hath none authority over other Bishops, much less over the Emperor. 2, That the Word of God ought to be judge in causes Ecclesiastical. 3, The Clergy and Pope ought to be subject to Magistrates. 4, That Christ is the head of the Church, and that he never appointed any Pope to be his general Vicar. 5, That the marriage of Priests is lawful. 6, That S. Peter was never at Rome. 7, That the Clergy of Rome is a den of thiefs. 8, That the Pope's doctrine leadeth to eternal damnation. Defence. pac. Aligerius. Andrea's de Castro. johannes 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 be the very Antichrist. And being for the same brought before the Pope's face, constantly did persevere in the same, saying, that he was commanded by God to publish the same. Froysard. Volume. 1. chap. 211. & Martyrol. pag. 360. Before that time there may be seen professors of the Protestants Religion, between the years 1250 & 1300. In England. PEter the son 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 Pope's inhibition was despised in England, Anno Domini 1294. divers 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 sums many points of popish doctrine are strongly opposed and confuted. Naucler. vol. 2. Gen. 45. johannes Semeca, Provost of Halberstat, was about this time excommunicated, and deprived of his office, for resisting Pope Clement the fourth, gathering certain exactions in Germany, who therefore appealed from the Pope to a general Council, and had many great favourers of his side. Martyrol. pag. 287. In France. Gulielmus de S. Amore, Master in Paris, and chief ruler in that University, he wrote a book de periculis Ecclesia, wherein he maintaineth 39 conclusions against the Papists; but especially against the Friars. Magdeb. cent. 13. c. 5. Robertus Gallut, borne of a Noble parentage, about the year 1290, wrote diverse prophecies against the Pope & church of Rome, in a book of visions. In the first Chap. whereof he 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, lean, and withered like a log of wood. In another place, he compareth the Schoolmen in their subtle questions and distinctions to a man, who having fine Manchet bread, and pure Wine set before him, doth notwithstanding choose rather to gnaw upon an hard and flinty stone. Martyrol. pag. 292. In Italy. Petrus johannes, a Minorite, about the year 1290, taught and maintained many things against the Pope, proving that he was Antichrist: and the Synagogue of Rome, the great whore of Babylon. Nichol. Emer. in lib. inquisit. In Spain. Arnoldus de Villa nova, a Spaniard by birth, about the year 1252 was by the Pope condemned for an Heretic, because he wrote against the corruptions of the Romish Church; his preaching was to this effect. First, that the Pope and his Clergy seduce the world, like Satan, from the truth of Christ. Secondly, Faith (as the Papists require it) is no better than the Devil's faith. Thirdly, that the Pope leadeth men to Hell. Fourthly, that Cloisterers are void of charity. 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 seen professors of the Protestants Religion between the years 1200 and 1250 In England. RObert Grosthead Bishop of Lincoln, a man of great learning and godliness, who lived in the days of Pope Innocentius the fourth, and constantly resisted his unlawful demands, as by name, the investing of a young Italian boy whom the Pope had recommended unto him, to be admitted into the next vacant Prebend in his Diocese: for his sharp preproving the Pope of Rome, and powerful preaching against the corruptions in that Sea, he was commonly called Malleus Romanorum, The Hammer of the Romans: for his courage and doctrine, the Pope was much incensed against him, and swore that he would hurl him down to such a confusion, that he should be made a gazing stock to all the world: notwithstanding all which, this good Bishop died peaceably. And when as after his death the Pope would have cast his bones out of Christian burial, in the night following the said Bishop seemed in a vision to appear before him, and smiting him with his Crozier-staffe on his right side, with a stern look and terrible voice to say unto 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 prevail: w●● to thee that despisest, for thou shalt be despised. And so seeming to departed, the Pope was found the next morning in a manner half dead. Math. Paris. & Martyrol. p. 295, 296. In France. Laurentius Anglicus, an Englishman borne, but Student in Paris, & of prime esteem in that University, 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, invocation of Saints, transubstantiation. Car. Chron. 1202. In Sweden. About the year of our Lord 1240 there were in Sweden many Preachers who in their Sermons inveighed against the Pope, affirming the Pope and his Bishops to be heretics and Symoniacks, and that popish priests were mere seducers, that the Pope's curse was not to be dreaded, and his indulgences were mere fopperies. Ex Chronic. Abbat. Vsperg. Crantz. lib. 8. c. 10. In Germany. Frederick the second resisted the Pope's usurpations, exiled his authority out of Germany, and fought against him prosperously. Mat. Paris. p. 71. Sygefridus Seginoburgensis, Rudicenus Rhachenicensis, Conradus Frisingensis, Bishops of Boiora join with the Emperor against the Pope. Auent. lib. 5. Euarardus Iwanensis an Archbishop in Germany spoke thus of the Pope in an Assembly of Bishops at Regenspurg: He under the colour of religion layeth the foundation of the kingdom of Antichrist: These priests of Babylon will reign alone, they can endure no equal, they will never rest until they have trampled all things under their feet: he sitteth in the Temple of God, and is exalted above all that is worshipped. Thus doth that child of perdition (whom they use to call Antichrist) in whose forehead is written the name of blasphemy, I am a god, and cannot err. Auent. lib. 7. p. 546. Before that time there may be seen professors of the Protestants Religion between the years 1150 and 1200. In England. GErhardus and Dulcinus Navarrensis 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 Whore of Babylon prefigured in the Apocalyps. These two about the year 1158 brought 30 other of their own opinion with them over into England, who by the commandment of the King & Prelates, were burnt in the forehead, & so driven out of the Realm. Rob. Gisburn. Illiricus saith they were afterwards slain 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 Lions, who about the year 1160 taking occasion by the sudden death of one with whom he was walking, began with a careful study to reform his life, and to this end studied the Scriptures diligently, and taught the true knowledge of God's word to as many as resorted unto him. In short space the number of those who joined with him came to thousands, who were dispersed abroad into diverse parts of the world: These were miserably persecuted by the Pope and his faction. Hist. de Walde●s. Raymund Earl 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 than another Bishop. 2 That there is no purgatory. 3 That it is in vain to pray for the dead. 4 That Masses for the dead are the inventions of covetous priests. 5 That images, hallowing of waters, and other creatures, are superstitious. 6 That the word of God should be truly preached unto all men. 7 That Friar's shrift, and the use of the oil in Baptism, are the inventions of men. 8 They contemned the Mass, & all that appertained to it. 9 They misliked the single life of votaries and the distinction of days and meats. 10 They defended the reading of Scripture by the Laity. 11 They had but two sacraments. 12 That the Communion should be administered in both kinds. Nauc. vol. 2. g. 900. Hildebertus Archbishop of Tours about this time taxed the pride of the Pope, and being an excellent Poet, made this distich of Rome: Vrbs foelix, si vel dominis urbs illa careret, Vel dominis esset turpe carere fide. Happy would this City be, If wanting lords herself were free, Or having Lords in dignity, These wanted not true honesty. In Germany. Frederick Barbarossa the Emperor, about the year 1150 opposed himself against the Pope, forbidding appeals to Rome, & the coming of Legates from thence into Germany, and other tricks of the papal pride. A great part of Germany took 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 johannes Emperor of Constantinople, among other things he disputed much of the supremacy of the Roman 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 schisms 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 be seen professors of the Protestants Religion between the years 1100. and 1150. In England. THeobald Archbishop of Canterbury with the Prelates of England, in a Council held at London, anno 16. Regni Stephani regis, decreed that Bishops should live more discreetly; that Priests should not be Rulers over worldly matters, that they should teach their flocks more diligently, and that the people should read the Scriptures, and learn the Lords Prayer, & the Creed in English. Malsmb. Chron. King Henry the first, and his Nobles, were even at the point to forsake the Romish Church, Patet ex Epist. Anselm. ad Pascal. Pap. & Martyrol. pag. 177. Lincolniensis gave this description of a Friar; A Friar is a dead Carcase risen out of his Grave, wrapped in a winding-sheet, and carried among men by the Devil. Wichleis. in Trialog. lib. 4. cap. 26. pag. 143. In Almain. HIldegard a Nun and a Prophetess, living about the year 1146. most bitterly reprehended the abominable life of the Pope and his Clergy, inveighing against the greedy subtle proceeding of Friars; denouncing woe unto those who suffer themselves to be seduced by them, and foretelling the horrible destruction of the Church of Rome. Histor. jornal. & Martyrol. p. 182. & 237. In France. BErnard Abbot of Ch●x●●val born in Burgundy, lived about this time, who although (living in a most corrupt age) he was exceeding superstitious in some points, yet freely reproved diverse corruptions then coming on, he is clear with us against the conceit of the Virgin Maries Conception free from sin, as appeareth, Ex Epist. 179. ad Cam. Lugdon. Against Merits, Ser. 1. de Annunciat. Against justification by works, Serm. 22. in Cantic. Against Free will, Lib. de Grana. & lib. Arb. Against the sevenfold number of Sacraments. Ser. 1. de coen. D●m Against the uncertainty of Salvation. Epist. 107. Against the Pope's Greatness in Temporalities. Lib. 2. consid. ad Eugen. Also he admonished Count Theobald, who bestowed great matters in building of Abbeys and Churches, that he should rather support them which are of the household of Faith, and be careful to build the everlasting Tabernacle. Epist. 107. In Flanders. ABout this time was one burnt in Antwerp, for Preaching against the real presence in the Sacrament. Massan. Chron. lib. 16. anno 1124. In Germany. HEnry the fifth Emperor, against Paschalis then Pope, maintained his own right of making Bishops, and other Privileges that belonged to his Ancestors, which the Pope usurped. Nauder. vol. 2. p. 807. Segon. anno 1111. In Italy. Arnulphus an eloquent Preacher came to Rome about this time, and in his Preaching reproves the vicious life of the Popish Clergy; he is supposed to be the Author of the Book called Opus Tripartitum, which containeth a great complaint of the enormities and abuses in the Church, of the number of their Holidays, of the curious singing in Cathedral Churches, of the rabble of begging Friars, of the unchaste voluptuous behaviour of Churchmen; and finally, wisheth reformation to begin at the Sanctuary; for the which the hatred of the Pope and his Clergy was so much incensed against him, that they laid privy wait for him, took him and drowned him. Martyrol. pag. 181. Sabellius and Platina, say they hanged him. Platin. in vit. Honor. 2. Before that time there may be seen professors of the Protestants Religion, between the years, 1050. and 1100. In England. ABout this time (saith Matthew Paris) The King of England favoured not much the See of Rome, because of their impudent and unsatiable exactions, neither would he suffer any of his Subjects to go to Rome, alleging these words 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 year 1060. withstood the Doctrine of Transubstantiation newly hatched in the Council of Lateran. And although by the violence of the Pope and his Clergy he was driven to recantation, yet after his Death many adhered to his opinion. Malsmb. In Germany. HEnry the third Emperor, withstood Hildebrand the Pope and his usurped Supremacy. Sigeb. Chron. in anno 1077. Walenam Bishop of Mergburg. Merian. Scot Sigef●●dus Archbishop of Mentz. Martyrol. pag. 161. The Council of Worms. Aventin. Anal. lib. 5. The Council of Brixia about the year 1083. pronounced the Pope to be deposed, and withdrew themselves from his Authority. Abbas usb. & Martyrol. pag. 164. In Italy. NIcetus an Italian Abbot. Benno. Vgobaldus. Leo. johannes. Petrus. Natro. Theodinus. Cardinals, with diverse other Bishops & Priests of Italy, forsook the Pope, and adhered to the Emperor. Auent, Anal. lib. 5. Sygebert, a Chronicle writer of those times, taxeth the Pope's Excommunication of Princes and absolving their Subjects from obedience, of novelty and heresy. Sygeb. in anno 1088. And thus (through God's assistance) we have traced out the footsteps of the Protestants Religion from Luther to Berengarius, from the days of Henry the eight, unto the coming in of King William the Conqueror. And we have found a cloud of witnesses in England, France, Germany, Italy, Spain, Bohemia, and diverse other Countries, for the space almost of Five hundred years successively professing and maintaining the same, whereby we may plainly see that our Religion was long before Luther, and that they were not all Papists that lived in the Christian world, before Luther's days, as the Papists foolishly do traduce. Now let us follow the same tract a little higher, and make enquiry whether we may not find the same in the Elder days, and in the years of former Generations, even to the time in which Popery first began, and before the hatching of the same; which (by the like assistance of Almighty God) I doubt not to perform in that which followeth. But now for a while in the next ensuing Centuries, we shall, I confess, behold the Church of Christ, like the Sun 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 gave their power and strength unto the Beast, and the Nations were drunken with the Cup of that Babilonish Strumpet. Besides, that (even as our Adversaries themselves 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 Catalogue in these, as we have, either in the days before, or in these latter Times. Yet blessed be the name of the Lord, he hath not left himself without witnessesse, even in these most obscure times, But there we may meet with diverse, who followed the same way, and professed the same Truth, which we Protestants now do, as may appear by the Induction following. Between the years 1000 and 1050. In England. Marianus Scotus an Historiographer, who lived in the days of King Edward the Confessor, and spared not in his writings to reprove the practice of Papists in those days. Maxian. Scot hist. & Martyrol. p. 149. Under the reign of King Canutus (although superstition did in this land wonderfully abound, yet diverse points of the Protestants religion, as justification by Faith, obedience in all sorts of people to Magistrates, in the same manner as we now hold them, was then professed, as may appear by Canutus his Laws, Martyrol p. 148. & ex jernal. hist. In France. Luthericus an Archbishop in France, about this time denied the real presence in the Sacrament. Baron: Ann. 1004. n. 5. Glaber Rodulphus wrote, how that the Bishop of Rome should have nothing to do in another man's Diocese. The which he also saith was the opinion of all the French Prelates. Hesp. lib. 2. c. 9 Quen● refert Baronius. In Germany. Rodulphus Arden's Preached against the popish opinion of Merits, as appeareth out of his Homily. Dominic. in S●ptuagint: and in his 1. Hom. in Dominic Trin. The same Rodulphus Arden's also taught, that there is no ability in us to keep the Law, As may appear out of his 2. Hom. in 18. dom. Trinit. Between the years 950. and 1000 In England. The Clergy of England in a Council held, 975. withstood Dunstan's prohibition of Priest's Marriage, Hen. lib. 5. Fatholdus (whom some call Ethreredus) a learned man of Scotland so evidently by Scriptures and Fathers proved, that Marriage was lawful to men in spiritual offices, that Dunstan's Miracle was reputed an illusion of the Devil, Hist. Magdeb. cent. 10. c. 9 Aelfricus Archbishop of Canterbury about the year 996. wrote an Epistle to Wolfine Bishop of Shirburne against the housling of the Sacrament; And another Epistle to Wolstan Archbishop of York against Transubstantiation. Which with a Sermon of his in the Saxon tongue are extant. Martyrol. p. 1040. 1401. 1042. In France. Fulco Archbishop of Rheims uttering his mind freely in a Council held at Rheims under the Reign of Carolus Simplex, against the abuses of the Court of Rome, and for seeking reformation of the Church, was slain in that Counsel by Vinemarus. Ex Rhem. Council. Luitprandus a famous Historiographer, in the days of Otho the 1. wrote against the Pope. Epist. Luitpr. ad Reginomundus Episc. Hisp. In Germany. Otho the Great Deposed Pope john the 13. and assumed into his own hands the nomination and making of Popes, which was a manifest resistance against the growth of the primacy. Sigon. lib. 7. ann. 963. Theophilack is thought to have lived about this time, he was Bishop of Bulgaria, and wrote Greek Commentaries upon the Evangelists, etc. 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 Chair of a Bishop. Theophilact. Between the years 900. and 950. In England. The English Clergy about this time were very peremptory against the Real presence. Osberu. in vit. St. Oden. Martyrol. p. 1039. The Laws of King Athelstan, and of King Edward the Elder, do plainly show, that the Kings of England at that time governed as well in causes Ecclesiastical as civil. Extract. è legibus. Rex Athelst. Martyrol. p. 1039. In France. Reynerus confesseth, that about this time there were in France diverse of the Predecessors of the Abbigenses, which even in those days held their opinions, Illyr. tom. 2. c. 5. p. 548. In Germany. The book entitled Fasciculus temporum complaineth of the manifold abuses which about this time were in the Church of Rome, which caused diverse of the Germans to write, and to inveigh against the same, Fascic. temp. p. 68 Between the years 850. and 900. In England. KIng Alfred caused the Psalter and diverse 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. johannes Scotus a great learned man was famous about this time, he wrote a Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and an other De corpore & sanguine Domini, for the which, and other of his Positions contrary to the opinion of the popish Church, he was accused of the Pope for an Heretic, and at the last was murdered. jornal. c. 171. Martyrol. p. 130. Noctus and Werefrithus at the same time here in England were of the same opinions. Ibid. In Germany. Huldericke Bishop of Augsburg about the year 867. wrote an Epistle to Pope Nicholas the 1. proving by substantial reasons, that Priests ought not to be 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 Ravenna also about this time wrote against the Supremacy of the Bishp of Rome. Anast. in vit. Nich. In Constantinople. Michael the Emperor, and Photius the Patriarch of Constantinople stoutly resisted the Pope's supremacy, in opposition of whom the Ambassadors of Pope Adrian the 2. came to Constantinople, where a Council being gathered by Basilius against Photius, great policy was used in that Council, to have all things framed to the content of the Romish Bishop, Michael was slain, 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. Between the years 800. and 850. In England. john 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 University 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. Book. cent. 8. p. 386. In France. Claudius' Bishop of Tours opposed himself against the adoration of Images, Invocation of Saints, Pilgrimage, etc. jonas Aurel. de Cult: Imag. Albertus' Ballus a Bishop in France was Excommunicated by Pope Zacharie, because he held diverse things contrary to the Romish superstitions. Hist. Magda eut. 8. cap. 10. In Germany. Lotharius the Emperor reduced the Pope to the obedience of the Empire, and sent three Arch-Bishops, twenty Bishops, and diverse noble men to Rome, who disputed against the Pope and confuted him. Anastas. vit. Pent: in Serg. 2. Between the years 750. and 800. Bertram that famous learned man, very skilful in the Scriptures, and of a life unblamable, as Trithemius testifieth of him, wrote a Book about this time against Transubstantiation, which book 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 up of Images and other popish practices. Continuatio Bedae in ann. 792. In Germany. Charles the great assembled a Counsel at Frankford about the year 794. wherein was condemned the worshipping of Images. Concil. Fr. The same Charles also caused a book to be made against the 2. Nicene Counsel (where the worshipping of Images was decreed) with another set forth by Ludonicus his Son to the same effect; Both which are to be seen at this day. Rhegino. Chron. 2. In Constantinople. In the year of our Lord 755. and in the 13. year of the Reign of Constantinus Copronymus a general Council of 338. Bishops were assembled at Constantinople, in which Council the worshipping of Images is condemned, and the placing of them in Oratories and Temples was forbidden. Zonar. Tem. 3. p. 88 Between the years 700. and 750. In England. Beda translated St. john's Gospel into English. Malmsh. Adelbartus. Clemens. These two here in England about this time preached against the Pope's Supremacy, Traditions, Images, Purgatory, Masses for the dead, and in defence of Priest's marriage. Illyr. Catal. test. tom. 1. p. 633. In Constantinople. Philipicus. Leo Isaurus. Two Emperors of Constantinople opposed themselves against the Pope's supremacy, and the worshipping of Images. Zon. tom. 3. p. 84. Between the years 650. and 700. In England. AIdan. Finian. Coleman, Three Scottish Bishops. Also, Cutbertus. jurummanus. Cedda. Wilfridus, of whom it is testified, that they gave themselves wholly to the preaching of the word, and followed that life which they preached, giving good example to others; that they abhorred the papal pomp, and had many bitter controversies with the Court of Rome, Bed. lib. 2.23. & lib. 4 c. 3. Martyrol. p. 110. In Constantinople. About the year 681. and in the 12. year of Constantius P●g●natus, a general Counsel was held at Constantinople, where was disannulled the Doctrine of the Church of Rome, concerning prohibition of Marriage to men in spiritual offices, as also it was ordained, that the Patriarch of Constantinople should be equal in authority with the Pope of Rome. Sext. Synod. Can. 13. Also it was forbidden to make the holy Ghost in likeness of a Dove. Caxanc. in can. 82. In Portugal. In the Council of Bracara there held about this time, the Cup was appointed to be ministered to the Laiety, as well as the Bread in the Administration of the Sacrament, against the practice of some who then used to dip the Bread, and so to give it, which was one beginning of the half Communion. Concil. Bracaz. 3.1. Between the years 600. and 650. In England. MEllitus. Brockmaile. 1100. Monks of Bangor (not Monks after the Popish order, but living by the sweat of their brows, and labour of their own hands) who were miserably slain, because they withstood the proceed of Austin the Monk, who from the Pope was sent over 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 broke down all the Images that that were set up in his Diocese, Alphons. v. Imago. In Greece. The whole Greek Church complained at Phocas, when first he gave the Supremacy to Boniface. Plat. Bonif. 3. Gregory Bishop of Rome, no less contesting against that Supremacy, taxing the desire thereof as a Character of Antichrist, Greg. Epist. 32. 34. 38, 39 Thus have we traced the footsteps of the Protestant Church 400. years and upward before the Conquest of England by William Duke of Normandy, a thousand years before Luther's time, or the days of Henry the eight; and have found our Religion professed and maintained by diverse persons, and in sundry places, not only here in England, but also in most parts of Christendom, even to the time when Popery began to show itself in her colours in the days of Boniface the 3. of that name Bishop of Rome, and Phocas the Emperor. 2 Thes. 2.7. At what time as that mystery of iniquity, which began to work in the Apostles days, did gather head, and display itself; how easy it will be for us to derive the succession hereof from an higher descent, and to show the continuance thereof from the Apostles time, shall hereafter be made manifest. In the mean while, we will for a while look back unto our pope-Catholike Adversaries, and find out their starting holes, by examining what they object or can except against the Catalogue before recited, and see what colour they have to set upon their false suggestion which they buzz into the ears of their proselytes, that our Religion was not heard of before Luther's time, when we have such a cloud of Witnesses of our side, as already hath been produced. Their first cavil is against the smallness of the number; Gene●ra●d. Chr. lib. 4. Admit (say they) that there have been in the days of old, some that have leaned to diverse of these heretical propositions of the Protestants, and have opposed themselves against the doctrine of the Romish Church, Brist. prof●●. in 〈◊〉▪ (as there hath been scarce any piece or Article of the Roman faith, but by one or other, first or last, it hath been called in question,) yet (as Andrew said of the five Barley Loaves and two small Fishes, which were to be divided among five thousand hungry people, joh. 6.9. john 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 handful of Protestants in regard of whole Country's Kingdoms, and Nations throughout all the world, who have embraced the Catholic 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 mark or note of a Church; for if Truth should be measured by the opinion or practice of the multitude; Then jesabels' Church should be better than the Church of which Elias was, King. 18.19. for Baal's Prophets were 450. fed at jesabels' Table, when as Elias (as fare as he could see) was left himself alone, Then should the Pagan religion be better than that in Israel which was but an handful in regard of the rest of the world; ●sal. 76.1.2. Psal. 147.19.20. Then should Turkisme be better than the Christian religion, for that at this day hath greater number that follow it then this. And so the Turk should be better than the Pope, Mahumetisme more to be commended then Popery, because the one's Dominion is larger in extent then the other, and that hath more Proselytes than this: But our Blessed Saviour himself preventeth that objection, when he calleth his flock, Pufillum gregem, A little flock, Luk. 12.13. Luk. 12.31. and again telleth us. Mat. 7.13. Math. 7.13. that wide is the gate and broad they way that leadeth to destruction, and many there be which go in thereat, but strait is the gate, and narrow the way which leadeth unto life, and few there be that find 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 days and times, Reuel. 12.5.6. When this woman fled into the wilderness, when the greatest part of the Christian world, both small and great, rich and poor, Reuel. 13.16, 17. bond and free, were compelled to receive the mark of the Beast, and no man could buy or sell, save he that had the mark or the name of the beast, or the number of his name; By reason whereof the number of this faithful flock of Christ was much diminished and obscured; which is the cause why the professors of our Religion in those times, being driven from place to place, and persecuted by Antichristian tyranny; Their names, the places of their abode, and other circumstances, whereby their memories should have been preserved, could not so easily be made known unto us. 3. As the true Church may sometimes be more secret and hidden, yea reduced to a very small number, as already hath been declared, so that number, be it never so small, that company be they never so few (professing the Truth aright, and having the right marks of the Church) may be a true Church, Where two or three (saith our blessed Saviour) are gathered together in my name, there am I in the midst of ●●em. Mat. 18.20. Math. 18.20▪ Whereupon Tertullian inferreth, Tertul. exhort add Castital. Augustin. Ennar. in psal. 2● Darand. lib. 6. 72. v. 25. Where three are that sincerely profess the truth, there is a Church; And Augustin saith, The Church sometimes was only in the house of Noah, sometimes in Abraham's family only, sometimes in Lot and his house. And the Papists themselves do acknowledge, that at the time of our Saviour's Passion the true Faith remained only in the Virgin Mary. 4. Neither have I (in the Catalogue before recited) set down all that either lived or are recorded in the several Ages above mentioned, but only a few in stead of many; by which few it may be easily gathered that there were many more of them, for such Learned, such eminent men, when they show forth themselves, could not want partakers, howsoever the oppression and Tyranny of the adverse party did keep them under. Neither are there so few who have already been named, if we rightly cast the account; In some of these Centuries and half Centuries (I confess) there appear more, in some less, as the cloud of Popish ignorance or persecution did thicken or lessen; as sometimes amounting to hundreds, at other times to thousands, as may appear by that which already hath been alleged. And this (if we had no more witnesses to produce) were enough for answer unto their demand, who require us to show any that professed our Religion before the days of Martin Luther, and to stop the mouths of our Popish adversaries, who thus vauntingly insult over us, That they will not put the Protestants to prove, that there were seven thousand of their Sect before their new Elias, Rhem. in Rom. 11.4. Luther began; But let them prove (say they) that there were seven, or any one, either then, or before then, in any Age, that was in all points of his belief. Object. 2 And these last words of the Rhemists are a branch of another Objection, which the Papists frame against our former Catalogue. Gregor. de Valent. Com. theol. come. 3. d. 1. And that is this, How can you prove (say they) that those parties whom you claim to be yours (such as in the former Catalogue were mentioned) held the same Religion which you now do, or if in some things they may seem to accord with you, yet that in all points, they were of your belief. To this I answer: 1. That it is not requisite that to prove them to profess the same Religion together with us, we must prove them in all points to have been of our Belief, or that the least difference in opinion should make a difference in Religion; for what Church ever was there, wherein all the members thereof did fully consent in every point without any show of difference? Surely, not the Pope Catholic Church; for do all that profess themselves members of that Church agree in every point professed and maintained by that Church? Concil. Trident. Wa●●. Quods. What then mean those great Differences between the Scotists and Thomists, See Darbite his way to the true Church. between the Dominicans and Franciscans, between the Priests and jesuites; yea, between their best and most relied upon Divines? Yea what point of their Religion is there (wherein they and we do differ) which hath not been contradicted by one or other of their own Religion? Neither could the purest Churches in the primitive Times claim freedom in all her members, from all difference in opinion, as hereafter shall be manifested. Now then, if among those whom in the Catalogue above mentioned I have recorded, (to have been of our side) there be not found in every point a joint opinion and full consent, shall they therefore be denied to have been of our Religion? By the same reason, many of the ancient Fathers should not be of the Communion of Saints or Catholic congregation, seeing that they likewise had their differences, and they that were most Orthodox amended the others errors. This therefore, can no whit prejudice our Cause, though all above mentioned did not in all and every point of our Religion maintain the same that we do; for thus a learned Divine of theirs doth acknowledge, Luc, P●n. thess. vadem. thes. 83 That the unity of the Church consisteth in this, that the members thereof believe the same things, use the same worship of God, and receive the same Sacraments. 2. That they and we hold the same Religion, we prove by the Testimony of our Adversaries themselves. Campian. rat. 10. Cochlae. hist. Huss. lib. 1. & 2. Campian calleth john. hus and Wichlief, the forerunners of our Faith. Cochleus saith, that john hus took his Doctrine from the Wichlevists. And Aeneas Silvius, Aene. Syl. hist. Bohem. c. 35. Bellar. in Praef. general Contr. that the Wichleiss did embrace the opinion of the Waldenses. And Bellarmine joineth together, as professors of the same Religion, the Berengarians, Petrobrusians, Albigenses, Waldenses, Wichlinists, Hussits, Lutherans, Zwinglians, Caluinists, etc. 3. We prove them and us 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 avoid prolixity) shall be manifested in these particulars. 1. About the Scriptures. We make them the rule & trial of our Faith, & hold the sufficiency thereof unto salvation. Artic. 6. Synod. Lond. & Homil. 10. So doth the Augustan confession. Artic. 1. So john hus and the Bohemian Protestants. job. Huss. de abomin. Sacerd. & Monach. pag. 84. So john Wichlief, Artic. 6. collected out of his Sermons, Martyrol. pag. 396. So the Waldenses, Artic. 1. vide hist. Waldens'. What Books we esteem Canonical, and what Apochyphas, Artic. 6. Synod. Lond. The same do the Augustan confess. Artic. 2. objects against them in the Trent Counsel, the French, Artic. Gal. confess. 9 So the Belgicks, Artic. 41. Belgic. Confess. So the Waldenses, Artic. What we hold for the translation of them, and having 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 above 200. years 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 we hold that they are effectual Seals and pledges, etc. Artic. 25. Synod. Lond. So Magdeburg. Eccl. cent. 12. August. artic. 13. Heluet. artic. 29. john Wichleif in Trialog. Waldens'. art. 9 As we deny the Sacraments of themselves to have power to confer Grace. Synod. Lond. artic. 26. Homil. 15. So Hierome Schuff. coram. Archiep. Trevir. Rocherano and the Bohemian Ministers, Prucer. 5. Waldenses, Artic. 14. As we acknowledge but two Sacraments, Baptism, & 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. johan. Monterger, Anton. Nancinel. ut supra. Waldenses, artic. 11. About Baptism. AS we deny Baptism of itself to wash away all Sin, or to confer 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 we deny the real presence of CHRIST'S very Body and Blood in that Sacrament. Synod. L●nd. artic. 28. So Confess. Heluet. art. 22. Bohem 13. Picus Mirandula, john Husse, Wichleif, the Waldenses, Aelfricus, and in a manner all in our Catalogue before recorded. As we contest against the Mass. Homil. 15. So Confess. Heluet. artic. 11. Bohem. c. 6. Augustan. artic. 34. So Gerrhardus, Dulcinus, Arnulphus, ut supra. So the Waldenses, artic. 4. As we maintain the receiving of the Communion in both kinds. Synod. Lond. artic. 30. So Confess. Heluet. artic. 22. Saxon. act. 15. john Huss. Calestini, sub ucraque in Bohem. Waldenses, Artic. 11. About the Church. AS we hold the due administration of the Word and Sacraments, to be the true marks of the visible Church. Synod. Lond. artic. 19 So Confess. Heluet. act. 14. Bohem. c. 8. Sueu. 32. As we deny the Church of Rome to be the Catholic Church. Homil. 1. So Confess. August. artic. 4. Arnolph. in council Rhem. W●●hleif. Sigebert, etc. As we deny the Church's authority to be greater th●n the Scriptures. Synod. Lond. artic. 20. so Confess. Heluet. artic. 4. Basil. artic. 10. Bohem. c. 1. Preachers in Sutden. Abbas uspag. Gulielm. de Sanct. Amore, etc. About the Pope. AS we deny the Pope's Supremacy. Oath of allegiance. so Confess. Heluet. artic. 18. Bohem. c. 8. Augustan. artic. 7. so Hierome Sauan●rola, Thom●s Rhedonensis, Wichleif, Gulielmus O●ham, etc. As we hold the Pope to be Antichrist. King james Expos. of the Revel. So the Council in Fran●e under Hugh Capet. So Antoninus Marcidellis, Mathias Parisiensis, Marsilius Patavinus, Rochetailada, and in a manner all in the Catalogue before mentioned. Of Justification. AS we hold that we are justified by Faith, and not by Works. Synod. Lond. artic. 11. So Confess. Heluet. 2. c. 16. Augustan artic. 6. Bohem. c. 7. Weselus' Groaning. Picus▪ Mirandula, Bernard, A●nulphus, etc. ut supra. About Priest's Marriage. AS we hold it lawful by the word of God for Bishops, etc. to Marry. Artic. 32. So Confess. Heluet. artic. 37. Bohem. c. 9 Wittemb. c. 21. Waldenses. artic. 9 About Purgatory. AS we reject the opinion of Popery as fond and ridiculous. Synod. Lond. artic. 22. So Confess. Helu. c. 26. August. artic. 11. so the Waldenses, artic. 3. so john Husse, Wichleif, and the most part of the above named, etc. About the Civil Magistrate. AS we hold that Kings and Princes have the chiefest power in their Kingdoms, both in causes Civil and Ecclesiastical. Synod. Lond. art. 37. so Confess. Heluet. artic. 26. Bohem. c. 16. Augustan. artic. 16. so Henry the 5. Emperor, Frederich, Barbarosia, Taulerus Plesiano, Ludo, and the most of the rest above named. I might go on in the comparison through every point of Doctrine in our Churches, and show the consent of these likewise in the particulars together with us; But for avoiding of prolixity, I refer the Reader to the examination hereof, in the denotation of their particular opinions, as they are set down in order in the Catalogue. And here by the way we will meet with another Object. 3 Objection of theirs which is this; What do you talk (say they) of Unity and Consent in your Protestant Churches? you cannot tell whom you follow, nor who are with you; The Lutherans are against the Zwinglians, these against the Caluinists; The Geneva 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 show your Religion in former times. I answer. 1. It is not strange to see difference in some circumstances between those that profess one and the same Religion. St. Paul testifieth of the Church of Rome, (even then when it was at the best) That there were therein who caused divisions and dissensions, contrary to the Doctrine which they had received. Rom. 16.17. And of the Corinthians he saith, There was among them envying, strife and contention, some held of Paul, 1 Cor. 3.3. Act. 15.39. Gal. 2.12. some of Apollo's, 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 Council of Constantinople, had not only their differences, but also bitter oppositions; yet all agreeing in the substance of Faith, & reputed members of the same Catholic Church. 2. We answer, The defects and corruptions of Churches must be distinguished; and they be either in Doctrine or in manners; Again, corruptions in Doctrine must further be distinguished, some of them are errors indeed, but besides the foundation, some directly against the foundation, and these overturn all Religion, whereas the former do not. As are these defects and corruptions in Churches, so are their differences, some about Ceremonies, some about substance. Now although the Churches of Geneva, Helvetia, Belgia, etc. differ from us in some points of Ceremonies and Circumstances, yet look we to the substance of Faith and Doctrine which we and they profess, there is no difference at all between us; Indeed the main difference is between us and them, about the point of Ecclesiastical Discipline. But mark in what manner, we all jointly agree in the substance of the Discipline, confessing on each side that there must be the Preaching of the Word, Administration of the Sacraments, according to the institution, and the use of the power of the Keys, in Admonitions, Suspensions, Excommunications; The difference between us is only touching the persons, and the manner of putting this Discipline in execution; And therefore notwithstanding this by difference, we and they are of one and the same Religion, as may likewise appear by the Harmony 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 us as bad as Papists, yet we and they are of one Church; for we have the same enemies in matters of Religion, and do alike confess the Divinity, The office of the Mediator, the doctrine of Faith, of good Works, of Repentance, and in opinion about the Word, the Church, the Magistrate, are of one judgement. They differ indeed from us in the matter of the Sacrament, and therein are in a gross error. But that difference between them and us, doth not take away wholly the Analigie of Faith and Doctrine between us; for that there is a true and real receiving of the Body and Blood of Christ in the Lord's Supper, we all agree. And we jointly confess, that Christ is there present so fare forth, that he doth truly feed us with his very Body and Blood to Eternal life; all the controversy lieth in the manner of receiving, we acknowledging a Spiritual receiving, which is by the hand of Faith; They adding thereto the Corporal, whereby they imagine themselves to receive Christ with the hand and mouth of the Body. And though to maintain this their opinion they be constrained to turn the ascension of Christ into a disparition, whereby his Body being visible becometh invisible; yet in the main points we agree, that he entered into his Kingdom in our name for us; that we are governed and preserved by his power & might, and that whatsoever good thing we have or do, proceedeth wholly from the grace of his Spirit; we pity their errors, and leave their persons unto God. Again Popish Transubstantiation, and Lutheran Consubstantiation are both, we confess, 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 conversion of the one into the other) then was he not borne of the Virgin Mary; for it cannot be both made of Baker's bread, and also of the substance of the Virgin. Again, it wholly abolisheth the outward Sign, and the analogy between the sign and the thing signified, and so overturneth the Sacrament. But Consubstantiation doth not so, Q. neither doth is overthrew the substance of any Article of Religion, but only a main point of Phisosophie, which is, That a Body doth occupy only one place at one time. Therefore howsoever in this point there be a great difference between the Lutherans and us, yet we may be both of one Church. Object. 4 I come now to the 4. cavil and Objection which our Adversaries the Papists object against our former Catalogue of Protestants. Popish disc. of Faith ss. 57 Admit (say they) that in former ages you can find some that were your ancestors, and the forerunners of your Faith; Stapleton. de justif. lib. 9 c. 7 yet what manner of persons were they? Such as were notorious Heretics, men branded with the mark of gross and damnable Doctrines, Campian. rat. 10. prodigious and hellish lives, Reprobates, condemned by Popes and general Counsels, yea the very dregs, and the bellowes, and the jewel of hell. To this we answer. 1. That it is no new thing for those, who are most blameless to be slandered with many false and unjust calumniations; Blessed are ye (saith our blessed Saviour) when men shall revile you, Math. 5.11.12 and persecute you, & shall say all manner of evil against you falsely for my sake; Rejoice & be exceeding glad for great is your reward in heaven, 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 than one, charged with many accusations, which yet in truth were but mere calumniations, Plinius. so the jews (when the visible Church of God was only among them) were slandered as worshippers of Hogs, Cornel. Taci●. and Asses, and contemners of all Religion; So the old Christians in the Primitive Church, were slandered to use incestuous company each with other like O●dipus, and to eat man's 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, have been free from slanders and sinister imputations? No marvel then if these, who in their several times did separate themselves from the common corruptions of the Times, and withstood the errors of those lines, do taste of the malignant aspersion in those times. Secondly, we are not so much to regard what the Court of Rome, and their Counsels have thought and pronounced against these our Ancients, for they were parties partially affected against these their opposites, and it is no rare thing with that Synagogue, to damn those to the pit of hell, who any ways cross their proceed; Neither do we believe that all they are or were Heretics, whom the Papists call heretics; for whatsoever doth withstand their Hierarchy, they account heresy. But our Apology in that behalf is that of the Apostle St. Paul, Act. 24.14. After the way which they call heresy, so worship we the God of our Fathers. Rob. Gros●●●d B. of Lincoln. ut citatur in ●●che● of tr●●g. And if that description of Heresy may go for currant, which was delivered by a Reverend and learned Prelate in this Land, almost four hundred years agone, That Heresy Haeresis Gr●●e, electio Latine est sententia 〈◊〉 m●●● sensu ●●●cta, script●● sacra contr●● pa'am d●c●●, pe●tinacitur defensu. is an opinion hatched in man's own brain, contrary to holy Scripture, openly maintained, and stiffly defended; then can they by no means brand either us or these our predecessors, with the name of Heretics, who neither hold any opinions grounded upon our own fancies, neither openly maintained or stoutly stand to any errors whereof they justly can convict us, but that we and they are truly orthodox and right Catholics, who teach and maintain nothing, but that whereof we have evident warrant out of the Word of God. Thirdly, what is that which they can object against any of those who are mentioned in our former Catalogue? Is it concerning our Faith or Life, or both? Let us look to the Trial of the particulars, and I doubt not, but all their suggestions will prove lies, and mere slanders, as may appear if we do take a view of the particulars. And here. 1. We will begin at Luther, because their spite is most against him, as being a principal opposite of theirs, and upon whom they would father the beginning of our cause. And let us hear what they can say against Luther. Popish Discourse of Faith. ss. 57 Martin Luther (say they) was an Apostate Friar, a man known by his Writings, words, deeds, and death, to have been a notorious evil liver. That Luther was sometimes a Friar, we grant, and that afterwards through the mercy of God, he obtaining a more clear knowledge of the Truth, renounced their profession we do not deny; But what Apostasy was this in him? or how can it more disparage him, than 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 enlightened by God, renounced the profession Pharisaical, and became an Apostle, both those former professions being mere hypocrisy, save that this of the Friar is of the deeper tincture. Stapleton, disc. p. 159. And what have they to say against his Writings? Forsooth they were unsavoury, rash, petulant, unsound, and altogether heretical. Soon said, but not so soon proved, for it doth so appear by their confutation of the same? let them make that appear, and then we will credit them; In the mean space, howsoever we stand not in defence of all, either matter or manner of his writings, neither indeed do we build upon him, we will rather give credit to some less partial, but more judicious even among the Papists themselves, who give other manner of testimony concerning Luther's writings; Q. Erasm: ad Card●n. Mog●at. for thus Erasmus speaketh of them; It is observed for a truth, that these men (meaning though Papists) condemn many things in Luther's books, which in Augustine and Bernard are read for godly and good divinity; And he addeth, That he seethe this, the best men are least offended at his writings. Hosband. Hist. Eccles. cent. 16. p. 83●. So Andreas Masius in the company of diverse observed and acknowledged, that there was more divinity mo●● page of Luther, then sometimes in a whole book of s●●ne Father. And what can they object against his life? did he forsake his Monastery and give himself to the Devil, following him, and doing homage unto him, that all things might prosper according to his mind; as did Silvester the second? Platinan Sil●est. 2. did he rob Churches, and murder his Predecessors, as did Pope Boniface the seaventh; Baron. au● 〈◊〉 n. 1. O●●. 〈◊〉 lib. 3. did he commit incest with his own Daughter, as did Pope Alexander the sixth? did he cast the Sacrament into the fire, as did Pope Hildebrand? did he keep a be●ie of whores, Bruno Cardinalis. I●●ipraud. lib. 6. c. 6. &. 7. turn the Church into a Stews, drink healths to the devil, revel up and down the streets in armour, and set men's houses on fire, as Pope john the 12. did? No surely: Not any show in Luther's life of any of these or such like offences, yea, Er●smus (one who was familiar with him) in a certain Epistle to Cardinal Wolfie giveth testimony of him, Erasm. Epist. ad Cardinal. E●●rac. that his life was approved with great consent of all men, And this (saith he) is no small honour to him, that the integrity of his manners is so great, that his very enemies can find nothing which they may Calumniate. Pontac. Campian. Onu●b. in joh. 8 What deeds then hath he done, for which they should find such fault with his life? Forsooth he married a Nun, he lay with Bora; he lay with her; But first he married her; he had not his Marozias, Reyneras, Theodoraes', Stephanaes', to be his bedfellows without any care or veil of marriage; Baron. in ann. 928. 912. But he was a Friar, she a Nun, both which had vowed not to marry: But who tied them to those vows? or what vow of man can disannul the lawfulness of Gods own ordinance; Whether, is it not better to marry then to burn? Whether is it not more Clerke-like to have a wife of his own, 1 Cor. 7.9. Rubrio. qui non habet uxorem habet Concubinam. than (which is common among them) to have dispensation to keep a Concubine? It is a ruled case in their Schools, and usual in the popish practice in this kind to dispense with vows: was this Martin Luther's fault, that he married without their papal dispensations? Leonic. Theal. p. 246. But what is it which our Papists have to say of the death of this worthy man? An horrible miracle (saith one of them) and such as before was never heard of, that God shown in the soul death of Martin Luther, damned in body and soul: when Martin Luther sell into his disease, He desired the body of our Lord jesus Christ to be given unto him, which having received, he died soon after: Being dead, and his body laid in the grave, on the sudden such a tumult and terror arose, as if the foundations of the earth had been shaken; the next night after was heard a noise and cracking about Luther● Tomb much louder than before, which waked all that were in the City out of their sleep, trembling, and almost dead for fear, wherefore in the morning opening the Sepulchre where Luther's detestable body was laid, they found neither body nor bones, nor clothes, but a stink of Brimstone coming out of the grave, had well-nigh killed all the standers by. An horrible and dreadful example indeed, if it were true: But when I pray was this report raised? when was it written? surely long before Luther's death; And this merry conceit being diuulged abroad, & sucked in greedily by the Papal saction, at length a copy thereof came to Luther's hands, D. ●hite his way to the true Church p. 430. to the which Libel he writ an Answer beginning in these words, I Martin Luther, by this mine hand writing confess and testify, that upon the 21. of March I received this fiction concerning my death, as it was full of malice & madness, and I read it with a glad mind and cheerful countenance, etc. What? my masters the Papists, are you not ashamed of these juggling impostures? Are you grown so impudent, that you will not conceal your false Tales and forgeries, which you invent against holy men of God, till they be dead, but publish them in Print in their life's time, that they themselves (as Luther and Beza did) may convince you of slander and of malice? 〈◊〉 ●pist. ad st●ck●●m. No wonder then that you blush not to traduce Caluin, jewel, King, and other worthy instruments of God's glory, when they are dead. But you will say, you have a true relation of Luther's fearful end, and that set forth after he was dead indeed; I et us hear what it is; Marry this (say they) Martin Luther going to bed, Cocc●vi● Cuth. Caluin turcism. p. 957. Defence of the Cens. p. 66 merry and drunken, was found the next morning dead in his bed, his body being black, and his tongue swelling forth as if he had been strangled, which some think was done by the Devil, some by his wife: And that as they bore him to Church to bury him, his body so smelled, that they were fain to throw it into a ditch, and go their ways. Thyrraus de Daemoniac. part. 1. Thes. 99 And that a servant of Luther's being in the Chamber when he died, opening a Casement to take in the air, saw near unto him a great number of black spirits hopping and dancing wonderful? But did they who relate this see it? were they then present? or upon whose relation do they deliver it? Nay herein they are altogether silent; Therefore let us hear what they who were present with Luther at the time of his death, and saw him dying, and accompanied his body to the Funeral, be rather believed then these railing lying Papists; And who were these? Albert Earl of Mansfield and other noble men, justus jonas, joh. Sleidan. Com. lib. c. 16. Hierem in Weller. Martyrol. p. 789 Michael Coelius, johannes Aurisaber, Ambrose his his children's Schoolmaster, and many more; And what testify they of his manner of dying, even this: That in the year of our Lord 1546. the 17. of February, D. Martin Luther sickened a little before supper of his accustomed malady, to wit, the oppression of humours in the crifice or opening of his stomach; which sickness seasoning upon him, he was had to bed, where he rested two hours, where his pains increasing, he called up D. jonas and Ambrose his children's Schoolmaster, and by their help removed into an other Chamber; Into which being newly entered, Albert Earl of Mansfield with diverse other came into his Chamber, with whom he learnedly discoursed, of our knowledge in the life to come, of the labours in the Trent Counsel to suppress the truth, of the care which every good Christian should take to maintain the truth; Giving himself many times to his private prayers and soliloquies with God; And feeling his fatal hour to approach, he commended himself to God with this devout prayer; Heavenly Father, who art God, and the Father of our Lord jesus Christ, the God of all comfort, I give thee thankes for that thou hast revealed thy Son Christ unto me, in whom I have believed, whom I have professed, loved, and preached; and whom the Bishop of Rome and the rest of the wicked persecute and reproach; I beseech thee, my Lord jesus Christ, receive my poor soul, And, Heavenly father, though I be taken out of this life, and shall lay down this my body, yet I believe assuredly, that I shall remain forever with thee, and that none shall be able to pluck me out of thine hands. And having ended this prayer, he repeated the 16. verse of the 3. chapter of the Gospel by S. john, and then the 20. verse of the 68 Psalm, and not l●ng after this he commended his soul into the hands of God two or three times over, with show of much comfort, as a man falling asleep by little and little, he departed this life; the standers by perceiving no pain to vex him; his Funerals were solemnly performed at Wittenberg, where by the appointment of the Prince Elector, he was honourably buried in the tower Church, with great lamentation of many, Bugenhagius making the Funeral Sermon, and Melancton the Oration. This was the end of that good man, whose memory shall ever be precious in the Church of Christ, and flourish as the rod of Aaron laid up in the Tabernacle. Thus much for the Popish exceptions against Luther. The next whom they except against are john hus and Hierome of prague, the two famous Bohemian Martyrs, and learned professors of our religion: And what is it which they can say against them? john Husse (say they) was a very Goose (so it pleaseth them to descant upon his name, Stephen Paletz. Stanisia●s de Znoymar. Concil. Constan. which in that tongue doth so signify. Hierome of prague a mere Sophister: both of them Arch heretics, turbulent and pernicious persons, ambitiously desiring vainglory, Cochleus lib. 2. Histor. Hussit. p. 88 Dico igitur Iohanne●● Husse neque sanctum, neque beatum habendum sed impium petius, etc. maintainers of damnable and detestable opinions. Cochleus thus writeth of them: I say therefore that john hus is neither to be accounted holy nor blessed, but rather wicked and eternally wretched, insomuch that at the day of judgement it shall be more easy, not only with the Infidel Pagans, Turks, Tartarians, and jews, but also with the most sinful Sodomites, and the abominable Persians, yea also with most impious Cain killer of his own brother, with Thyestes killer of his own mother, and the Lestrigones, and other Anthropaphagis, which devour man's flesh: yea more easy with those infamous murderers of Infants, Pharaoh and Herod, than it shall be with him, etc. Dura verba, A rash and harsh sentence, yet Michael the Archangel when he contended with the Devil, jude 9.10. disputing about the Body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee, But these speak evil of things they know not. They condemn these two worthy Divines for Heretics, their doctrine for heresy, and burn them, damn them to hell, rail against their memory, before they prove either them or their doctrine Heretical. Aenaeas Siluius. Antonin●s. Laziardus. True indeed it is, that Aeneas Siluius (known afterwards by the name of Pope Pius the 2.) and Antoninus, and Laziardus do falsely father many erroneous Articles upon them, which they never maintained, Recognitio civitatis & V●iuers. Prag. August. 30. 1414. neither came it into their heart to maintain, as both themselves do profess, and the City of prague witness with them; And in the Council of Constance, besides many false accusations suggested against them, and their doctrine, their true opinions were censured as haereticall; But how were they proved so to be? how were they confuted? did not he plead his cause before the whole Council? did he not promise to revoke his opinions if by the word of God, it might be proved that he had erred? did they go about by the Scriptures, and not rather by clamours, outrages, and reproaches to answer him? I appeal to the Acts of the Council. Nay more, hear the testimony of one who was deputed Inquisitor to inquire into the doctrine of john hus by the Sea of Rome, and that is the Bishop of Nazareth, Inquisitor of heresy in the City, and Diocese of prague, who by his Letters written, doth clear him from any heretical position. The copy of whose Letter is to this effect. WE Nicholas by the grace of God, Martyrolog. p. 549. Bishop of Nazareth, and Inquisitor, specially deputed by the Apostolic Seat for heresies, both of the City and Diocese of prague, by these presents make it known to all men, that we have often communed and talked with that honourable man, Master john hus, Bachelor of Divinity of the famous University of prague, and have had diverse and sundry Conferences with him, both of the Scriptures, and diverse other matters; And in all his sayings, doings, and behaviour, we have proved and found him to be a faithful, and a catholic man, finding no manner of evil, sinister, or by any means erroneous doings in him: to this present we do witness and protest moreover, how the said john hus of late in the Cathedral Church of prague, etc. hath set up his Letters written both in the Latin and Bohemian tongue, containing sententially in effect, that he the aforesaid john hus would appear before the reverend Father Conrade Archbishop of prague and all the Prelates and Clergy of the Kingdom of Boheme, etc. and there be ready to satisfy every man that shall require him to show a reason of his faith and hope that he holdeth, and to see and hear all and every one which could prove any obstinacy of error or heresy, lawfully against him, under pain to receive the like punishment: also that he would be at the Council of Constance now at hand, there before all the Prelates and holy Fathers, to declare and show forth his innocence: After the which Letters as is aforesaid by the said Master john hus, openly set up. There did no man appear before us which would accuse the said john hus of any error or heresy whatsoever. For evident witness of all which things, we have commanded these present Letters to be made, and confirmed the same with the setting to of our Seal. Dated in Prague, 30. of August, Anno Dom. 1414. As for that aspersion of Ambition or vain glory, joh. Huss de Sacr●d. & M●nach● abhominat. pag. 84. Name & ist● scribeus' fate●● quoth nihil 〈…〉 in illis ●rget, nifi dilecti● Domini Ies●● crucifixi, etc. which the Pope-Catholikes would fasten upon this holy man, let us hear his own Apology; In writing these things (saith he) I confess that nothing else hath moved me hereunto, but only the love of our Lord JESUS Crucified, whose prints and stripes (according to the measure of my weakness and vileness) I covet to bear in myself, beseeching him so to assist me with his Grace, that I may never seek to glory in myself, or in any thing else, but only in his Cross, and in the inestimable ignominy of his Passion which he suffered for me. And therefore, I writ and speak these things, which I doubt not but will like all such as unfeignedly love the Lord JESUS CHRIST, and contrariwise will dislike not a little all such as be of Antichrist: Also again, I confess before the m●st merciful L●rd JESUS CHRIST Cru●ified, that these things which I do now write, and those which I have written before, neither I could have written, nor knew how, nor durst so to have written, unless he by his inward unction had so commanded me: Neither yet do I write these things, as of authority, to get me a name, for (as Saint Augustine and Hierome do say) that is only to be given to the Scriptures, and writings of the Apostles, Evangelists, and Prophets, which do abound in the fullness of the Spirit of JESUS, and whatsoever is there said is full of verity and wholesome utility. As concerning the life and conversation both of john hus, and Hierome of Prague, which the Papists labour to traduce, let us hear the testimony, not of Plebians, but of the Nobles of Moravia, not a few, but 54. of them, written to the Council of Constance in their defence. The Copy of it beginneth thus: Extat. Martyrol. p. 386. & 387. TO the right Reverend Fathers, and Lords in Christ, the Lords Cardinals, Patriarches, Primates, Archbishops, Bishops, Ambassadors, Doctors, & Masters, and to the whole Council of Constance; We the Nobles, Lords, Knights, & Esquires of the famous Marquesdome of Moravia, wish the desire of all Goodness, and the observation of the Commandments of our Lord JESUS CHRIST, For as much as every man, both by the Law of Nature, and by God's law, is commanded to do that to another man, which he would have done unto himself, etc. We therefore (God being our Author) having respect, as much as in us lieth, unto the Law of GOD, and the love of our Neighbour, did send our Letters unto Constance, for our dear beloved Friend of good memory, Master john hus Bachelor of Divinity, and Preacher of the Gospel, whom of late, in the Council of Constance (we know not with what Spirit being led) you have condemned as an Heretic, neither having Confessed any thing, neither being lawfully Convict, as was expedient; having no errors or Heresies declared or laid against him, but only at the sinister and false accusations, suggestions, and instigations of his mortal Enemies, and the Traitors of our Kingdom and Marquesdome of Moravia. And a little after; Wherefore we have thought good, even now to direct our Letters Patents to your Reverences now present, in the behalf of Master john hus, openly professing and protesting both with heart and mouth, That he the said Master john hus, was a Just, Good, and Catholic man, and for a long season worthily commended and allowed in our Kingdom, for his Life and Conversation. And a little after; So that using all the diligence that we might, we never heard or could understand, that Master john Husse had Preached, taught, or by any other means affirmed any Error or Heresy in his Sermons, or that by any manner of means he hath offended Us or our Subjects, either by word or deed, but that he hath always led a quiet and Godly life, etc. You have also cruelly Murdered the Worshipful man Master Hierome of Prague, a man abounding in Eloquence, Master of the seven Liberal Arts, and a famous Philosopher, not being seen, heard, or Examined, neither Convict, but only at the sinister and false accusation of his and Our acouser, and betrayers. And then towards the end of that Epistle: The premises notwithstanding, We setting apart all fear of men's ordinances, provided to the contrary, will Maintain and Defend the Law of our Lord JESUS CHRIST, and the Devout, humble, and constant Preachers thereof, even to the shedding of our Blood. Dated at Sternberge, in the year of our Lord, 1415. upon St. Wenceslaus day, Martyr of our Lord JESUS CHRIST. Round about these Letters there were 54. Seals hanging, and the Names subscribed, whose seals they were, who were these that follow: ALss●kabat de Wiscowitz. Vlricus de LHota. joan: de Ksimi●z. josico de Scitowitz. joan: de Ziwla. joan: de Rheychenberg. Wildo Skitzini. Derlico de Biela. Kos de Doloylatz. joan: de Simusin. Dobessimus de Tissa. Drazko de Aradek. Steph. de Hmodorka. joan: Derne de Babonecx. Barso dictus Hloder de Zeinicz. joan: Hmursdorfar. Plataska de Wilklek. Petrus de Sczitowcy. N. Studenica. N. Brilcel. N. de Cromasona. Aramificick Dovant. joan: Dovant. joan: Cziczow. Wencessaus' de N. N. de N. N. N. josack 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. joan: de Paterswald. Par siual de Namyelkz. Z●donic de Zwietzik. Ratezek Zawscalp. joan: de Tossawicz. Diva 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 here to annex, not only for the more credit of that worthy Testimony given by these Noble men, concerning the Life and Doctrine of john Husse●, and Hierome of Prague; but also to show the great number of professors of the Protestants Religion in that small part of Christendom, in the Marquesdome of Moran●a, and that in a time when Popery did bear so great a sway, whose example no doubt many more did follow, seeing these were Nobles, men of prime note and esteem in their Country. And thus much may suffice for the Apology of john Husse, and Hierome of Prague. Exception against john Wichleif. The next of our ancient Protestants, which the Pope-Catholikes do except against is john Wtchlief; And what is it that they can except against him? He was (say they) an heretic, Wardens. Epist. ad Mart●n. Ser. an hypocrite, a time server, a man proud and Ambitious, a sour of pestilent and pernicious Doctrine; Ex histor. Monast. D. Albani. And because he was not preferred to greater honours and dignities of the Church, therefore he conceiving indignation against the Clergy of these times, Polyd. Virgil. in vita Edoard. 3. became their mortal Enemy. As for the crime of Heresy objected against him, we have already showed, Apology for john Wichleif. that it is an usual thing with the Papists, to term all those Heretics who withstand their Popish proceed; let them first prove his Doctrine to be Heresy, and then they may have some colour for their assertion; otherwise, their censure doth no more prejudice him, than the Pharises did the Apostle Paul, Act. 24.14. in counting that Heresy which was the true Worship of God Almighty. The Council of Constance indeed picketh out 45. Concil. Constan. ss. 5. Articles of his Positions, which they condemn as Heretical, diverse whereof, we confess, may justly be excepted against; Wichleif. in Trid. yet many of them (as himself complaineth) were falsely reported. A thing common with the Enemies of the Truth, to invent and forge lies, that so they may more freely defame. Respons. ad 18. Artic. Wichle●f. in Fascic. r●r. Expet. There was one William Wideford, who took upon him to answer 18. Articles, said to be Wichleifs; whence a man may gather some of his Doctrine; but that all things there said against him, were not true, may well be observed out of the same answer, declaring that he had many things concerning Wichliffe only by fame and report, In sinc. Artic. 10 which we may well know is not always the most certain relator. But suppose that in his opinions and assertions some blemishes peradventure may be noted; yet such blemishes they be as rather declare him to be a man that might err, than which did directly fight against Christ our Saviour, as the Pope's proceed and the Friars did. And what Doctor or learned man hath been from the prime age of the Church, so perfect, and so absolutely sure, in whom no opinion hath sometimes swerved away? As for pride and vain glory which they tax in Wichliffe, what colour can they have for that imagination; seeing that their own Chronicles do affirm, Ex ●●●tor. Monast. D. Al●●●●. that he and his fellows accustomed to go , and in simple russet Gowns, and ingesture and behaviour to show much humility. As little show have they of Ambition, which they tax in him, or indignation for want of preferment in those times, L. Archbishop of Cant●●● p. 66. Ex Archin: Colleg. Bal. ol. Oxen. for neither was his preferment so mean, he being both Public Reader of Divinity in the famous University of Oxford, and also head of a College in that University; And also having been employed as an Ambassador with certain other Lords and men of great esteem by King Edward the third sent into Italy, Martyrol. p. 390. to treat with the Pope's Legates concerning the affairs betwixt the King and the Pope, with full Commission: Ibid. p. 393. & 412. The Copy whereof Extat. Acts & Monum. p. 390. Moreover, what dignity or preferment here in England could have been wanting unto him, had he ambitiously affected the same, Jbid. p. 393. & 412. having such especial Patrons as the King himself, the Duke of Lancaster, Earl Percy Lord Martial, the Earl of Salisbury, and diverse others of the greatest in Land, who continually took his part, and stood with him? Moreover as concerning his great Learning, we have the confession of Friar Walden, his most cruel and bitter enemy, who in a certain 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 authority which he had gathered, with the vehemency and force of his reasons, etc. And for further Testimony both of his life and learning, hear the public Testimonial of the whole University of Oxford given unto him and his memory; The Copy whereof followeth. Unto all and singular the Children of our holy Mother the Church, to whom this present Letter shall come, the Vicechancelor of the University of Oxford, with the whole congregation of the Masters wish perpetual health in the LORD. For as much as it is not commonly seen, that the Acts and Monuments of valiant men, nor the praise and merits of good men should be passed over, etc. Hereupon it followeth, that the special good will and care which we bear unto john Wichliffe, sometime child of our University, and Professor of Divinity, moving and stirring our minds (as his manners and conditions required no less) with one mind, voice, and testimony, we do all witness, all his conditions and doings throughout his whole life, to have been most sincere and commendable; whose honest manners and conditions, profoundness of Learning, and most redolent Renown and fame, we desire the more earnestly to be notified and known to all the faithful; For that we understand the maturity and ripeness of his conversation, his diligent labours and travails to tend to the praise of God, the help and safeguard of others, and the profit of the Church. Wherefore we signify unto you by these presents, that his conversation even from his youth upwards, unto the time of his death, was so praiseworthy and honest, that never at any time was there any note or spot of suspicion noised of him; But in his answering, reading, preaching, and determining, He behaved himself laudibly, and as a stout and valiant Champion of the Faith, vanquishing by the force of the Scriptures, all such who by their wilful beggary blasphemed and slandered Christ's Religion. Neither was this said Doctor convict of any heresy, or burned by our Prelates: God forbidden that our Prelates should have condemned a man of such honesty, for an Heretic, who among all the rest of the University, hath written in Logic, Philosophy, Divinity, Morality, and the Speculative Art, without peer. The knowledge of which, all and singular things, we do desire to testify and deliver forth, to the intent that the fame and renown of this said Doctor, may be the more evident, and had in reputation among them, unto whose hands these present Letters testimonial shall come. In witness whereof, we have caused these our Letters testimonial to be Sealed with our common Seal. Dated at Oxford, in the Congregation house the 5. day of October, in the year of our Lord. 1406. Thus fare of Doctor Wickliff, and of the cavils which the Papists do object against him; The next that especially they except against in the Catalogue before recited, are the Waldenses. Exceptions against the Waldenses. Laziardus. Volaterranus. Silvius. And what have they to except against these Waldenses? These Waldenses (say they) were a beggarly rascal sort of people, ignorant and unlearned, seditious, factious, followers of evil opinions, and among the rest, they would have all things common among them. To that exception of Papists against the poverty of these Waldenses we answer. 1. Apology for the Waldenses. That poverty can be no disgrace unto them who live uprightly, and maintain the truth in sincerity, Prou. 19.1. Better is the poor that walketh in his integrity, than the rich that is perverse; hath not God chosen the poor of this world, rich in faith, jam. 2.5. and heirs of the kingdom of heau●n? 2. Neither yet were they all in such poverty, Histor. Walde●●●a. for W●ldus (whom they call the ringleader of them) was a man of great substance, Reymund Earl of T●●l●use, and diverse other great Potentates adhered to them and their Religion. 3. Neither was their number to maul, or themselves such vagabonds as the Papists d●e traduce them, W●d. for though the f●ry of persecution did disperse diverse of them, and caused th●m to fly from place to place, yet they followed their callings, and many times valiantly defeated their enemies. To the want of learning, and gross ignorance, which the Papists object 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 mighty, not many Noble hath God called, but God hath chosen the foolish things of the world to confound the wise, etc. And again, That they are best learned, 1 Cor. 2.2. who have learned to know jesus Christ and him crucified. Secondly, we deny that they were all so illiterate or unlearned. Reynerus a Writer about that time, and a bitter enemy of theirs, in a long process, wherein he describeth their Doctrine, testifieth that he heard of one who did know the party, Reyner. de walden's. that a certain heretic of this sect (so it pleaseth him to style them) to convert a certain person to his faith, in the night and Winter time, swam over the River Ibis to come unto him, and to teach him: Moreover so perfect (saith he) were they in the Scriptures; that he himself did see and hear a man of the Country unlettered, which could recite over the whole book of job word by word without book, with diverse others which had the whole new Testament perfectly by heart. And although some of them rather merrily then unskilfully expounded the words, john 1.12. Sui non receperunt eum, Aenaeu● Syla. Bohem. ●ist. de walden's. dogmat. Swine did not receive him; yet were they not so ignorant and void 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 ten open Schools of them. And whereas they are taxed by Aeneus Siluius to savour of an Anabastinill community, that they had all things common among them, Martyrol. 209. This is a malicious slander of a papal Parasite; Indeed because they being thrust forth both of Country and goods, and compelled to make the best shift as they could for themselves, they did not intent their own private commodity, but every one did help each other to the utmost of his power, the most part of them being made through the Tyranny of their persecutors very poor; and hence they were called Pauperes de Lugouno, Or the poor men of Lions. Their Doctrine, howsoever the Papists (after their usual manner) misreport of it, and speak worse of it than it is, yet cannot be brought by them within the compass of Heresy, or be confuted by the Word of God. The Book of Inquisition doth thus describe them and their manners: Ex Inquisitorio quodam libello de moribus & consuetudine walden's. The manner of the Waldensis is this; They kneeling upon their knees, do continue in their prayers with silence, so long as a man may say thirty or forty Pater-nosters: And this they do every day with great reverence, being among themselves, and such as be of their own Religion, both before Meals, and after; likewise when they go to bed, and in the morning when they rise, and at certain other times also, as well in the Day as in the Night. Also they have and use the seven Articles of Faith concerning the Divinity, and seven Articles concerning the Humanity, and the ten Commandments, and seven works of Mercy, which they have compiled together in a compendious Book, glorying much in the same, and thereby offer themselves ready to answer any man for their Faith. Before they go to meat, they have this Grace; Benedicite, Kyrie eleyson, Christ eleyson, Kyrie eleyson, Paternoster: Whi●h being said, than the elder amongst them beginneth thus in their own Tongue; God which blessed the five Barley Loaves and two Fishes in the Desert, before his Disciples, bless this Table, and that which is or shall be set upon it, In the Name of the Father, of the Son, and the Holy Ghost, Amen. And likewise when they rise from meat, the Senior giveth thankes, saying the words of the Apocalypse; Blessing, and Worship, and Wisdom, and Thanksgiving, Honour, Virtue, and Strength to God alone for evermore, Amen. And addeth moreover; God reward them in their Bosoms, and be beneficial to all them that be beneficial to us, and bless us: And the God which hath given us Corporal Feeding, grant us Spiritual Life; and God be with us, and we always with him: To which they all answer, Amen. And thus saying Grace, they hold their hands upward, looking up to Heaven. After their Meat, and Grace thus said, they teach and exhort among themselves, conferring together upon their Doctrine, etc. Hitherto the Book of Inquisition made against them, doth testify of them. Let us add hereto the Testimony of Reynerus, their professed Enemy; who when he had said all that he could, in depraving and impugning them, yet is driven to confess this of them: Reyner. Hist. de walden's. Ex Orthuin. Gratian. This Sect of Lyonests (so he calleth them, of the place wherehence first they sprang) hath great show of Piety, living uprightly before men, and believing all things aright concerning God, and all the Articles of the Creed, only they hate and blaspheme the Church of Rome, etc. Thus fare, by way of Apology, for the Waldenses. The like Apology I might make for all the rest of those famous Worthies, which together with us, long before our days, or the days of Martin Luther, have professed the same Religion which we now profess. But because these, , are the parties against whom our Adversaries (the Papists) especially do except; and whatsoever else they do, or can allege against any other particulars, are the same things which have been answered unto the former exceptions; I will surcease from further Apologies, especially seeing that I labour to be brief. This (which this way hath been spoken) may suffice, to clear these Ancients of our Religion (whom we have already proved to have been of the same Faith and Religion which we now hold, and the Papists themselves call the forerunners of our Faith) from those slanderous Calumniations which they asperse upon them, and to prove them such famous and worthy Instruments of God's glory, that we need not be ashamed to follow them in that holy way which they have gone before us. Having now cleared the way, and traced the footsteps of our Protestant predecessors backward, from the days of Martin Luther, unto the very time when Popery (that great Mystery of Iniquity) began to display itself in her colours, from the time of King Henry the eight, unto the days of Phocas the Emperor, for the space well-nigh of a thousand years; I now return again to prosecute this Catalogue, and to show a fare higher ascent of the same, from the time when Popery was set on foot, unto the days of the Apostles, and the time in which our blessed Saviour did manifest himself in the flesh. Which labour, albeit it might well be spared, for as much as the Controversy being between us and the Papists, Which of the two Churches is the most ancientest; we having already shown the continuance of our Church, even from the time when first their Church (if we may call that a Church, which they have turned into a Court) began, we have done already to stop their mouths, and to free ourselves from that imputation of Novelty which they object against us: Yet for the more ample manifesting of the Point now in Controversy, and wholly to stop the mouth of the Adversary, that it may appear that our Religion is yet of fare greater Antiquity; a farther demonstration shall be made, wherein it shall appear, 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 Orthodox ancient Fathers, Martyrs, and Confessors, that lived in and since the Primitive Church, to the time that Popery was first hatched out of his Cockatrice Egg. Which to make plain, we must by the way take notice, That in the first six hundred years there was no substantial or fundamental Innovation received in the Church; the present Roman Faith (touching the Points controverted between them and us) being as yet either unhatched, or not received by known Heretics: 2. Thess. 2.7. Only the Mystery of Iniquity that began to work in the Apostles time, Euscb. Hist. lib. 3. cap. 32. lib. 4. cap. 23. increased by the Heresy, Ignorance, and Superstition of some that daily corrupted the Truth. Stories remember us of a saying of Hegesippus, Niceph. lib. 4. cap. 7. That the Church continued a Virgin undefiled, as long as the Apostles lived: but when that generation was past, the conspiracy of wicked Heresy, through the seducing of those who taught other Doctrine, took beginning. Hereof the Apostles gave warning, Act. 20.28. Philip. 3.18. Basil. Ep. 70. and the ancient Fathers complained, and that with tears. It is our Task now to prove, that all those faithful Christians, who lived either in the primitive purest times, or afterwards kept themselves orthodox, unspotted from then-broached heresies, till the heresy of heresies, Popery was set on foot, were of the same faith and religion with us, and were of our side: for the trial whereof, as we have already looked into the days of old, Deut. 32.7. and considered the years of many generations which are past and gone; so now let us ask our Fathers, and they will show us, let us ask our Elders, and they will tell us. And here as the Papists challenge us to show where our Church was before Luther's time, we will show our Church before the time of Pope Boniface the 3. who was the first that took upon him the name of the universal Bishop, and at whom (and not before) the Popish Church (as now it is) doth take her beginning. This Boniface about th● year of our Lord 507. with much ado obtained of Phocas the Emperor, that he might be made the universal Bishop of the world: Otho Frisingen. Chron. lib. 5. c. 8. Marian Scot in ann. 608. Vsperg. in Phoca. The which authority (say the Roman Chroniclers) his successors have not only held fast with their teeth, but also wonderfully increased. Before this time, or before there was ever any who usurped any such Ecclesiastical Supremacy, we have many that took our part, as may appear by this Induction. Between the years 450. and 500 In Rome. GRegory the 1. who albeit he did much decline from the sincerity of his pious predecessors, and was a patron of many superstitions, yet was an earnest opposite against the papal Supremacy, calling it vain, proud, profane, blasphemous, mischievous, Antichristian, against the commandments of God, and the decrees of Counsels. lib. 4. Epist. 32.34. affirming him to be a follower of Satan, & forerunner of Antichrist, who assumeth that title. Epist. 38.39. 24. Bishops, and 34. Presbyters in a Council at Rome. Anno Dom. 595. In Constantinople. Euphemius, who was so firm and constant in his Religion, that he would not anoint Anastasius Emperor, before he had sealed a writing that he would make no innovation in Religion. Theod. lib. 2. In Alexandria. john called Tabenesiota, who kept the true faith, and was banished by Anastasius, because he would not damn the counsel of Chalcedon. Magdeb. cent. 6. In Antiochia. Gregorius who ministered in Antiochia 25. years, how he adhaered to our Religion: see Euagr. li. 6. c. 18. Between the years 400. and 450. In Rome. Lo, at the first a Deacon, afterwards Bishop of Rome, among whose constitutions there is a sharp decree against the ambition, which even then began in that sea. Hist. Magd. cent. 5. c. 10. In Constantinople. john Chrysostome, Bishop of Constantinople, who lived in the days of Arcadius & Honorius: In whose writings we may find most part of those points, wherein we differ from the Papists confirmed: As for example. Attieus another Bishop of Constantinople, who next save one succeeded Chrysostome in that sea, was a bitter enemy to superstition, for perceauing that diverse 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 unknown to the said superstitious people, that so they might leave off then Idolatrous praying. Hist. Magd. cent. 5. c. 10. Accatius another Bishop of Constantinople succeeded Gennadius, and governed that sea 17. years. In his time the Roman Church contended for superiority. This Acatius resisted the fame, and little regarding the pride of the Roman, Bishop, excommunicated Foelix, and razed his name out of the roll of Bishops. Histor. Magd. Ibid. In Syria. Theodoret Bishop of Cyrus a Town in Syria, lived under the Emperor's Theodosius, V●tlent●● a●. Martian: Among other things wherein he agreeth with us, he is directly against transubstantiation. Theod. dial. 1. c. 8. In Africa. Augustine B shop of Hippo, one of the most learned of all the ancient Fathers, his Religion was the same with us, as may appear in these ensuing articles about. 1. The sufficiency of Scripture. lib. 2. the pe●. mer●. c. 36. lib. 2. the ●o. 1. Christ. 2. The Laities reading the Scripture. confess. lib. 6. c. 5. & 〈◊〉 Psal. 33. sess. 2. 3. The marks of the Church. 〈◊〉 ●●itat. c. 〈◊〉 c. 2. 4. Original sin, constrict. act 〈◊〉. c. 92. 5. Good works. in Psal. 102. 6. The Sacraments, tract. 15. in joh. & de ●ymbo●. ad catech. & tract. 30. in joh. & contra Aclamant. c. 12. & tra●t. 30. in Joh. & de civet. dei. lib. 21. c. 25. 7. The authority of Bishops and Counsels. Ser. 2. epist. 162. 8. Invocation of Saints. tract. 19 in john. & contr. Faust. Manich. lib. 20. See farther S. Augustine's agreement with us in the main points of faith and doctrine, in a Treatise lately set fo●th to this purpose, entitled S. Au●u●●ines Religion, wherein are proved 62. points of our 〈◊〉 his concordance. In France. Eleutherius Bish. of Lions. Saluianus Bish. of Ma●sell. Hilarius, first Bishop of Arles, afterwards of Vienne, opposed himself directly against Leo Bishop of Rome, and would acknowledge no jurisdiction of that Sea, over 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. Between the years 350. and 400. In Italy. AMbrose, Bishop of Milan, whose accord with us in the main points of our Religion may appear out of his writings. viz. Hierome borne in Stridon, a Town of Dalmatia, brought up in learning at Rome, who although he wanted not his errors, and inclined much to diverse superstitions, which began about those times, yet accorded in many things with us, as may appear by his writings. In Antiochia. Flavianus, against whom Damasus, Syricius, and Anastasius, Bishops of Rome, were mighty opposites, who misinformed the good Emperor Theodosius against him, before whom when Flavianus had appeared, he freely and wisely spoke to this effect. O Emperor, if any man blame my faith as perverse, or my life as unworthy, I am content to be judged by my very Adversaries: But if the Disputation be only concerning Principality, and eminent places, I will not contend with any man, but denude myself of all Superiority, and commit the charge of Antiochia to whom ye like best. Theodor. lib. 5. c. 23. In Jerusalem. Cyrillus, who was an enemy to the Pomp of the Clergy, and had more regard to feed the Poor, and to the Preaching of the Word, then to the outward garnishing of Churches. Zozomen. lib. 5. c. 25. In Constantinople. Nectarius, a man of noble birth, Bishop of Constantinople; in whose time, Auricular Confession was abrogated in Constantinople, upon occasion of Adultery committed between a Penitentiary and a woman, confessing her sins unto him. Socrat. lib. 5. c. 19 The Council of Chalcedon. Where, was the Emperor Martianus himself in person, and of Bishops and reverend Fathers, 630. These in plain terms, gave the Sea of Constantinople equal Privileges with Rome, and in causes Ecclesiastical, to be advanced as fare as Rome. Concilium Chalced. Act. 16. In Armenia. Letoius, Bishop of Meletina, in Armenia, a bitter enemy to Monkish Profession, whose society he was wont to call a Den of Thiefs. Theodos. lib. 4. c. 11. In Africa. Optatus Milcuitanus, who lived about this time, and doth accord with us; first, in the Scriptures, that they are the judge of Controversies, 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 Catholic Church, Lib. 2. adversus Parmen. In Europe. Hilarius, Bishop of Poitiers in France, who took great pains to purge the Country of France from the Arrian Heresy, and to withdraw the people from Superstition. Ruffin. lib. 1. cap. 31. Histor. Magdeb. Cent. 4. cap. 10. Between the years 300. and 350. Counsels. THe Counsels of Ancyra, Nice, Tyrus, Gangra (in which was condemned the Heresy of Eustasius speaking against Marriage, eating of Flesh, etc.) Eliberis, Carthage (where the Bishop of Rome was stoutly withstood) Antioch, and Sardica, were all summoned at the commandment of the Emperors, not of the Popes. Tom. Council. Fathers. Basilius Magnus, Bishop of Caesarea in Cappadocia, in his Writings he much confirmeth our Faith, and Doctrine, and complaineth of the pride of the Western Churches, and condemneth their affectation of the Supremacy. Basil. transmarin. Epist. 77. & Epist. 10. ad Eusamos. Gregorius Nazianzenus, who revived the true life of Preaching, when the Truth of GOD seemed to have been buried, and inveighed against the pride of Prelates, seeking Supremacy over others. Zozom. lib. 7. cap. 5. Gregorius Nyssenus, a married Bishop. Niceph. Callist. lib. 1. cap. 19 whose Writings albeit the Papists do allege in many places, to patronise their doctrines and opinions; yet being well considered, they make nothing for them, but rather much against them. Vide Sculleti examen locorum ex Nysseno a Pontif. citat. in medulla Patr. Macarius Aegyptius, a learned Writer, is altogether with us in the point of justification, Hom. 11. in the certainty of Salvation, Homil. 19 & 20. against the Real presence, Hom. 27. against Purgatory, Hom. 30, 44. & 22. against , Hom. 2, 27.15, 46. Eusebius Caesariensis, a learned man, and writer of many Books, agreeth with us against the Papal Supremacy, 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 justification, Lib 1. Histor. Eccles. cap. 5. against Images, Lib. 3. the praep. Euang. against Popish Injunctions of Fast, Lib. 5. Eccles. Hist. c. 23. Epiphanius, borne in a little Village of Palestina, called Barsanduce; he wrote much, and in his Writings agreeth with us, concerning the Scriptures, Lib. de mens. and power of the Catholic Church, Haeres. 35. about Marriage, and Virginity, Haeres. 48. about Fasting, Haeres. 33. against invocation of Saints, Haeres 78, 79. against Images, Haeres. 19 against the Mass, Haeres. 55. against Purgatory, 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 us: Against Traditions, Epist. de Synod. Nicen. Decr. against Invocation of Saints, Epist. ad Adelph. against their seven Sacraments, Orat. 2. contra Arrian. against Images, Orat. contra Gentes: against the Supremacy, Epistol. ad Solis. and many other such like points. Pap●nutius, a Bishop in a Town of Thebaida, himself an unmarried man, opposed himself in the Council of Nice, against the inhibition of Priest's marriage, and caused the same to be stayed, Socrat. lib. 1. c. 11. Lactantius Firmianus. Didymus, a Doctor of the School 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 diverse others. Thus have I shown the forerunners of our Religion, above two hundred years before Popery began; and the Professors of the same, in the time of the Church's flourishing estate, before the Church of Rome declined to that Apostasy, in which now for these many years, it hath continued. Whereby we may discern, how impudent our Adversaries 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 inquire on what side the Fathers stand, that it being known, they might embrace the Doctrine which the Fathers of old judged to be true. We have done as he adviseth: We have asked the Fathers, and they have told us; our Elders, and they have told us, That they have professed and maintained the same Doctrine and Religion which we profess. True it is indeed, we dare not follow every one of them in every step, or tie ourselves to every one of their Opinions. The Fathers themselves were men; and being men, might have, yea had their Errors. Only the Canonical Authors (as the jesuit himself confesseth) as being from above, Heavenly and Divine, Greg. Valenc. tom. 3. p. 329: do always hold a perpetual and stable constancy in their Writings: But other holy Writers are inferior, and humane, failing sometimes, and now and then, contrary to the course of Nature, Epiph. de not. bring forth a Monster. Origen taught many things against the Faith, and misapplyed many things in Scripture: Epist. ad jub. adverse. Prax. August. d. 9 Negare. Cyprian held Rebaptization; Tertullian, Montanisme: And which of them had not his failings? Augustine himself saith; I cannot deny, but that there are many things in my works, as there are also in the writings of mine Ancestors, which justly and with good discretion may be blamed. The Fathers themselves have denied what some of their Fathers have held before them; yea, some of them upon better consideration have retracted their own errors; we therefore (according to Marsilius Marsil. De●● sor. pacis. p. 4● his advice) receive whatsoever they bring consonant to the Scripture, but what they bring dissonant from it, we reject with reverence. It is a false slander therefore which the jesuites and other such like Popish circumcellions buzz into the ears of their perverted Proselytes; Bristo. Moth● 14. That we Protestants disclaim the Fathers, despise their writings, shun the trial of our doctrine by them because (s●y th●y) we know that they are all against us. Campian. r●t 5. Whether we 〈◊〉 they do least esteem the writings of the Fathers; le● the indifferent Reader judge. They boast and brag of, but how basely do they vilify them, and proudly reject them, where they do not fit their humours? Bellar. Rom. Pontif. lib. 4. c. 8. Little credit (saith Bellarmine) is to be given to Tertullian in this matter, for he was a Montanist; I do not in this point (saith Tolet) allow the doctrine of Augustine, Ambrose, Tolet. Rom. 9 p. 421. Chrysostome, Theodoret, and Photius. I will sooner believe Anacletus (saith Alphonsus) then either Hierome or Augustine: Though Chrysostome and Augustine, Alphons. aduer. haer. ver● Episcop. and some other Fathers say (That judas received the Sacrament) yet the constitution of Clement (an egregious counterfeit) saith another of them, is rather to be believed. Turrian. Scho. Graec. in Const. p. 172. In the matter-touching the Baptism of Constantine the Great, they reject Eusebius, Ambrose, Hierome, Theodoret, Baron. an. 324. n. 43. & 50. Socrates, Zozomen, and the whole Council of Ariminum, and say, That they deserve no credit. In the question about the Conception of the Virgin Mary, Almain. potest. Eccles. c. 16. they hold her to be exempted from Original sin, and make it a point of Faith so to believe, Bann. part. 1. p. 75. and that it is impiety to think otherwise; yet they acknowledge, that all the Fathers with one consent held the contrary. Thus do they dodge with the Fathers, & cast them off contumeliously, when they do not dance after their Roman Pipe; and yet would seem wholly to rely upon them, and to seek the trial of their Cause by them. No wonder then if they find Cavils at our Quotation of them, casting off most violently whatsoever is alleged by us out of the Writings of those Fathers, only because they will not be said to have yielded, that Counsels, Fathers, Histories, or any ancient Writers should seem to be of our side. Whatsoever we produce, they slightly put off with one answer, It is forged. Instance we in the History of Honorius, the Pope, and show 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. ut supra. Baron. an. 181. r. 31. Quem voluissem sensibus potius Canum quam nomine. they will tell us, We do belie him: Allege we for proof, the second Nicene Council; they answer, The Council is forged: Second we yet with the testimony of the sixth General Council; they will reply, That part of the Council which containeth his Condemnation, is forged by the Greeks': Allege we the eight General Council, to back it; they will reply, That Council was deceived by the false Copies of the sixth Synod: Allege we diverse authentic Histories, that say it; they will answer in a word, by denying their authority: Allege we further some of their own Writers (as Canus) that acknowledged it; they reject him, and descant upon his name, wishing, That he had more wit, then to be so headlong in giving his verdict upon so great a matter. So when we do object the sixth Council of Carthage, Concil. Carthag. 6. c. 3. stoutly resisting the Pope of Rome, and convincing him of Forgery; they will answer, Apolog. pro Ies. p. 99 That was no true Council. Make we it plain, that it was a true Council, and that there were 217. Bishops at that Council, Socrat. lib. 6. c. 18. who openly withstood the Bishop of Rome, and taxed him for forging some falsely pretended Canons of the Nicene Council; they will reply, Apol. pro jes. p. 103. Those Bishops of Africa were deceived in the number of the Nicene Canons: Prove we this not to be so, by producing forth the Acts of the Council; they shift it off, Bonifac. 2. add Eulal. de reconcil. Concil. Carthag. Eccles. Concil. tom. 1. Concil. Chalcedon. Act. 16. with exclaiming against the Fathers assembled in the Carthage Council, and say, That the Devil led them to be so saucy with the Bishop of Rome. So produce we the Council of Chalcedon, giving equal privileges to the Bishop of Constantinople with the Bishop of Rome; they reply, Apol. pro jesuit. The Vice-gerents of the See Apostolic, Paschasinus & Lucentius, were not present when that Decree was made, therefore that Decree was not good. We confirm, that afterward, B. Bilsons' difference between Christian subjects and Rebels. p. 79. when they were present, & desired to have that Act revoked the Council did confirm it; they reply, The more to blame they were that did it: and exclaim against that Council for ratifying it, when the Bishop of Rome resisted it. By these few examples we may see what small reckoning the Papists make of Antiquity, if it run against them never so little; & that notwithstanding their big pretences of the ancient Fathers, they are fain to reject them at every turn. Let them answer to B. Iuels Challenge, to B. Bilsons' Treatise, & to the rest of our writers, who have offered the trial of our cause, & the controversy between us and them, to be decided by the Fathers; and they shall plainly see, we want not testimony of Antiquity: and that the ancient Fathers of the Church (as our learned whitaker's well observeth) where they consent, are with us, and only theirs, in their errors. I proceed now forward in my Catalogue to the first two hundred years, which was the time of the Church's persecution, at what time as it groaned under the tyranny of the persecuting Roman Emperors: At what time by reason of the great and grievous persecutions, which were raised against the faithful Christians, they could not have such free meetings, and public congregations, but were driven from place to place, vexed, afflicted, and tormented; yet even then there were not wanting thousands who did profess the same Faith and Doctrine which we 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; neither were they entangled with these newfound Popish Superstitions, neither heard they of that yoke of servitude which the now Church of Rome layeth upon her followers: yet I will only content myself 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 Mystery of Iniquity: of which number in those times, we have not a few consenting with us, as may appear in this Catalogue following. Between the years 250. and 300. FAbian, Chanemon, of Nilus, married Bishops. Fructuosus, of Tarracona, married Bishops. Cyprian, an African, borne in Carthage, who although he had his grievous errors, yet was a worthy 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 us. Narcissus, Bishop of jerusalem, a great enemy to Superstition, Euseb. lib. 9 cap. 6. Asclepiades, Bishop of Antiochia; of whom Alexander, Bishop of jerusalem (being the prisoner of Christ in Caesarea) wrote unto the people in Antiochia, That it was a comfort unto him, and it made his Imprisonment the more easy, that he heard of the zeal and constancy of Asclepiades, Euseb. lib. 6. cap. 11. Babilas, Bishop of Antiochia (upon whom albeit the Papists would father many of their superstitious devices) yet Eusebius, who may be best credited in this point, showeth his hatred of all Idolatry; and therefore (no doubt,) likewise of such Idolatrous inventions, Euseb. lib. 6. cap. 39 Between the years 200 and 250. TErtullian (who albeit he fell into the Error of Montanus, and hold diverse other Errors) yet where he was Orthodox, stood most with us Origen (of whom the Proverb is, Vbi bene nemo melius, ubi ●ale nem●● prius) where he writeth best, is for us, as Polycrares, Bishop of Antioch, a married Bishop, together with diverse other Bishops of Asia, withstood Victor, Bishop of Rome and opposed certain Constitutions by him urged, about Observation of Dayos, Meats, Drinks, Vestures, etc. Eusib. lib. 5. c. 26. Between the years 150. and 200. POlycarpus, Bishop of Smyrna, who resisted Anicetus, Bishop of Rome, and withstood diverse Ceremonies, then beginning to be set on foot, Euseb. lib. 5. cap. 26. This Polycarpus also wrote an Epistle to the Philippians, wherein he defendeth the same Doctrine of justification by Faith, as we do, Iren. lib. 3. cap. 1. Irenaeus, Bishop of Lions in France, who though he was entangled with the error of the Chyliasts, yet where he was Orthodox, joined with us, and wrote in the name of his brethren of France unto Victor, Bishop of Rome, reprooving him for offering to excommunicate the Churches of Asia, who withstood his Traditions, Euseb. lib. 5. cap. 26. Melito, Bishop of Sardis, wrote an Apology for the Christians to Antonius the Emperor, Euseb. lib. 4. c. 13. His consent together with us, about the Canonical Scripture, and the Apocriphae, may be seen in his Epistle to Onesimus, Melit. Apolog. ad Onesim. The Congregations at Lions and Vienna in France, how they accord with us, may be seen by the Epistle set forth in their name, Extat Martyrol. p. 40. Between the years 100 and 150. IGnatius, who in the persecution of Traian the Emperor, was for the Christian Faith delivered to wild Beasts, to be devoured, Euseb. lib. 3. cap. 35, 36. It is written of him, That as he passed through Asia, being under the most strict custody of his Garders, he strengthened and confirmed the people every where, as he went, and admonished them especially, and before other things, to beware and shun Heresies, and vain Superstitions, newly risen up, and that they should cleave only to the Writings of the Apostles, etc. Ex Hierom. in Catal. Sanct. Eccl. justinus Martyr, who wrote two books of Apology for the Christians to the Emperor Antoninus Pius; In the which and in his Dialogues he testifieth the sum and substance of the doctrine and Religion of the Christians in those times, wholly answering with ours now, if we compare them together. justin. Dialog. cum Tryph. & Apol. Quadratus, Bishop of Athens. Agrippus Castor. Hegisippus, and others. Between the years 50. and 100 SAint john the Evangelist, who for preaching the Gospel, Euseb. lib. 3. c. 10. was banished by Domitian into the I'll Pathmos, about the year 97. and after the death of the aforesaid Domitian, was released again under Pertinax the Emperor, and came to Ephesus anno 100 where he continued until the time of Traian, and lived till the year after the passion of our Saviour 99 How our doctrine doth agree with his, may be seen if we examine it by his Writings. S. Peter. Simeon Bishop of Jerusalem. jacobus justus. S. Paul, Onesimus Bishop of Sardis. Titus. THE CHURCHES OF Rome. Corinth. Galatia. Philippi. Colossos'. Thessalonica Crete. Ephesus. Pergamus. Thyatyra. Sardis. Smyrna. Philadelphia Laodicea. Between the first year of our Saviors' Incarnation, and the 50. after. BEsides john the Baptist, old Simeon, Hanna the daughter of Phanuel, etc. we have the Twelve Apostles: SIMON PETER. ANDREW. JAMES, the son of Zebedee. JOHN. PHILIP. BARTHOLOMEW. THOMAS. MATHIAS. JAMES, the son of Alpheus. LEBBEUS, whose surname was Thaddeus. SIMON, the Canaanite. MATHIAS, chosen in the place of Judas Iscariot. JESUS CHRIST HIMSELF BEING THE HEAD CORNER STONE. THat the Apostles taught the same Doctrine which we embrace; and those Churches () unto whom the Apostles wrote, did follow the same Religion which we profess, may appear, if we compare our Doctrine and Religion with theirs; which, in stead of many others, we may behold in this brief Table beneath specified. THE DOCTRINE OF THE Apostles, and profession of the Churches unto whom they wrote: Agreeing with us PROTESTANTS. Scripture sufficiency. IOhn 5.39. john 20.31. Act. 17.10. Luk. 16.29. Eph. 2.20. 2. Tim. 3.15, 16, 17. Scripture perspicuity. Matth. 7.7. Rom. 10.6. 2. Cor 4.3. Scripture authority. john 5.34, 36, 39 Luk. 16.19. & 1. joh. 5.6. Sacraments. Their number. Math. 28.19. Mark. 16.16. Joh. 3.5. Luk. 22.19. Their efficacy. Rom. 1.17. 1. Pet. 3.21. The fruits and effects of Baptism. joh. 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. Spiritual 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 God's worship. Tit. 1.5. Hebr. 13.7. 1. Pet. 1.23. The danger of all sin. Rom. 4.15. 1. joh. 3.4. Prayer. To God alone. Rom. 8.27. 1. Cor. 1.16. Heb. 10.19. in a known tongue. 1. Cor. 14.15. The Church. It is a congregation of the faithful only, etc. joh. 10.16. & 15.14. Eph. 5.23. True marks 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. Ecclesiastical discipline. 1. Cor. 5.7. 2. Thes. 3.14. Tit. 3.10. Sanctification. In true holiness and newness of life. Rom. 16.4. Luk. 1.75 Eph. 1.4. Philip. 1.12. Coloss. 1.22. Faith. An assured confidence. Mark 5.7. 2. Tim. 2.8. upon knowledge. Heb. 11.1. 2. Cor. 13.5. only in the elect. joh. 6.35. Repentance. The gift of God. Genes. 8.21. Rom. 8.7. Necessary. jam. 1.7. 1. Tim. 2.21. Confession to God. Math. 3.6. Good works. Must spring from Faith, Rom. 8.8. Galat. 5.6. Tit. 1.15. Heb. 11.6. Are our duty, Matth 7.17. 2. Pet. 1.10. Subjection to Powers. Rom. 13.1, 2, 3. Tit. 3.1. 1. Pet. 2.13. Disagreeing from the PAPISTS. Traditions. IOhn 4.22, 23. 1. Timoth. 4.1. 2. Timoth. 3.1. Revelat. 22.18, 19 Slander of obscurity. Rom. 15.4. 1. Thess. 5.20. 2. Pet. 1.19. Authority of the Church. Act. 2.42. & 19, 20. Ephes. 5.24. Sacraments. Their sevenfold number. 1. Cor. 11.23. Reve. 22.18. Their opus operatum. Eph. 4.5. Their whole taking away sin. Rom. 7.7, 8. 1. joh. 1.8. Their sacrifice of the Mass. Heb. 7.24. & 9.15. & 10.10. Real presence. joh. 6.35. Act. 3.21. 1. Cor. 11.37. Keeping back the cup from the lay people. 1. Cor. 11.33, 34. Will-worship. Coloss. 2.18, 20, 23. Math. 15.9. Venial sins. Rom. 6.23. james 1.15. Prayer. To Saints & Angels. Rom. 10.14. Col. 2.18. In an unknown tongue. 1. Cor. 14.16. The Church. A promiscuous company. Eph. 5.25, 26. 1. joh. 2.19. False marks. Math. 24.23. Popish monarchy. 2. Thess. 2.4, 6, 7. Reuel. 13.8. Popish Hierarchy, pardons, and suspensions. Act. 11.28. 2. Cor. 10.4. Sanctification. In observation of days and meats. Coloss. 2.16. Rom. 14.14. Faith. A belief in general. Rom. 10.14. Jmplicite. jam. 2.19. in heretics and wicked men. 2. Thess. 3.2. Repentance. Free will. 1. Cor. 2.14. Coloss. 2.13. Meritorious. Rom. 4.5, 6. Auricular confession. Luk. 5.21. Places after this life. Only two, Heaven and Hell. Reuel. 14.13. & 22.13. Good works. Before justification, 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. jude 1. Purgatory. Luk. 23.43. 2. Cor. 12.3, 4. I Might instance in many more, yea, in all the differences between us and the Papists, wherein I might as clearly prove the consent of the Apostles, and those Primitive Christians together with us, and their dissent from the Papists; and consequently, prove effectually our Church to have been in that ancient Primitive Church. But these proofs may suffice, in stead of many; and by these, we may learn what we are to judge of the rest: referring the trial of our whole Religion (in all and every point thereof, wherein we differ from the Papists) unto the touchstone of the doctrine of our Saviour Christ and his Apostles, and to that which in the writings of sacred Scriptures is commended unto the Churches; which indeed is the only true rule to examine by, and to end Controversies. But our Romanists will none of that; for they cannot endure their Religion to come under this trial of God's word; neither will it content them that we make trial thereby, See the Fisher caught in his own Net. which was the reason that Fisher in the late conference, neither could deny that Christ and his Apostles taught the same faith and doctrine, which the Protestants now profess, nor would abide the trial by it, but fled from that to the practice of ensuing times, and more remote: Canus. loc. li. 3. c. 3. p. 151. for Canus a Writer of their own, confesseth, That the most points of the Roman faith are not contained in the Scripture: Andrad. Orth. Exp. lib. 2. And Andradius speaketh plainly, That many points of the now Romish faith would reel and totter, if they were not supported by the help of Tradition. Therefore our Mass Priests will not endure the resolution of the now depending controversies between: us 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 learn to give 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 Scholar how to deal with a Protestant, biddeth him, First get the weak and proud heretic out of his weak and false Castle of only Scripture into the plain 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 only supported by Traditions? what comfort can there be in that Religion, which is afraid to be tried by the Scripture? Hitherto I have showed the ascent of the Protestants Church, from before Luther's days, even to the time of our Saviour jesus Christ & his Apostles, and found our Church (which the Papists traduce as a Novice) even in the primitive Church; our Religion (which they tax as a new Religion) to be the first Religion Christian: I could now derive it from an higher strain, and show it in a more ancient time, before Christ was manifested in the flesh, even in the days of the Prophets, whose agreement with us, and disagreeing from the Papists, I might evidently convince out of their Writings; Before them, in the time of Moses, and under the Law; Before the Law, in the Patriarches; Before them, and before the Flood, in Noah, Enoch, Abel, and so bring it to the very beginning, even to the time of Adam. But this would be a needless labour: for if we prove (as already hath been proved) That our Church hath been as ancient as the time of Christ and his Apostles; the other must needs follow, That it is as ancient as Adam's 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 Baptism. The Fathers before the Law, 1. Cor. 10.3, 4. and those who lived under 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, have one and the same Truth, one and the same Foundation: Eph. 4.11. That Church which was founded upon the doctrine of the Prophets and Apostles, jesus Christ himself being the head corner stone, ever was from the beginning, shall ever 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 upstart; but the true Church of Christ, the ancientest and only Orthodox Religion. And now (O ye seducing Papists, ye jesuitical Fry, and Seminary Frogs, which are crept up out of the mouth of the false Prophet, and sculk abroad to seduce people) what have you to say for yourselves? with what face can you impute novelty to us? Reu. 16.14, 15. how dare ye buzz into the ears of your Proselytes, That our Religion was never heard of until Luther's days? peradventure you take your aim at this, because the name of Protestants came in near about that time. The name indeed arose upon occasion of a Protestation made by the 14. principal Cities, and diverse Princes of Germany, at the Diet of Noremberg, appealing from the Pope unto the Emperor, joh. Sleid. lib. 3. Hist. of the Trent. Council. lib. 1. p. 48. and to a general Council, in which protestation was contained a declaration of their faith, and of those grievances which they had against the Church of Rome; for which, by their adversaries, they were termed Protestants. Now we although we are not ashamed of that name, yet stand not so much upon 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 we profess, by the Bohemians, Waldenses, etc. already hath been made manifest. But how long time is it, I pray, that the name Papist (whereof of late they were ashamed, and wherein they now so much glory) was known or acknowledged in the world? Act. 11.26. Optat. Milevit. lib. 2. cont. Parm. or whence is it that (leaving the ancient name of Christians) they rather (with the Donatists) appropriate unto themselves the name of Catholics? Doubtless, howsoever they brag and boast of Antiquity, we may apply that of Bildad unto them, They are but of yesterday: job. 8.9. for how could a man know what it was to be a Papist; or what was the body of Religion before the Council of Trent had defined it, Trent Council concluded, An. dom. 1563. which was since Luther's time? Let them show where their Papal Supremacy was, before the time of Pope Goodface the third: or their Latin Service, before the year 680. Platina. or their Romish Mass, before Adrian the 1. Anno 780. jacob. 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 Council of Lateran: or their elevation and adoration of the Sacrament, before the time of Honorius the third: or their eceiving of the Communion in one kind only, and the absolute forbidding of the contrary, before the Council of Constance: johan. Scot lib. 4. dist. 17. artic. 3. or their absolute necessity of Auricular Confession, before Innocent the third, Idem, ibid. in his Council of Lateran: or the prohibition of Marriage to the Clergy, before the same time? I might instance in many other points of Popery, which howsoever they may carry some show and shadow of Antiquity; yet being duly considered, they will appear to be but late inventions, peeced and patched together by their Popes, as each of them in their succession was minded to add something, to make up the full measure of the mystery of Iniquity. Neither let them boast (as of commonly they crack) 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 unto by the ancient Fathers: for the name and show of the Roman Church, See M. Fox his description of the difference of the now Church of Rome, and the old. Act● and Monum. first 26. page●. is but an empty show of Names, and Titles, this present Roman being in a manner wholly departed, in the Questions controverted, from the ancient, and retaineth nothing but the Title. The true, ancient, and Apostolic 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 proud and swelling Titles, it usurped no such transcendent jurisdictions, it observed no such foolish Superstitions, it maintained contrary Doctrine to their now Errors. To what purpose then should any stick upon the name of the Roman Church, when the true Faith is changed? Or what do the Prerogatives and Royalties of the ancient Church concern this, that is turned to another Religion? Or who regardeth an House of stately Building, or antic memory of ancient Antiquity, when the Plague hath infected it, and Thiefs possess it? Leave therefore, ye Romanists, to crack of your Antiquity, or to traduce us of Novelty; we may take up the words of Nicephorus, Concil. Eph●● sin. pag. 307. the Patriarch of Constantinople, in an Epistle to Leo, Bishop of Rome: We also have the Name of Rome (the ●di● and ancient Faith of Rome) among us, being built upon one and the same foundation of Faith; in matter of Faith we follow them: Wherefore let S. Paul glory and rejoice in us also, and joining new things with old, and comparing us in Doctrines, and Preaching, let him glory in us both alike; for we as well as they, following the Doctrines and Institutions wherein we are rooted, are confirmed in the confession of our Faith, wherein we stand, and rejoice, etc. As for you (my poor seduced Countrymen) who suffer yourselves to be seduced and misled by these Popish Circumcellions, take heed and beware how you favour these Merchants of the Romish Strumpet, who under feigned pretences and subtle insinuations go about to make merchandise of your souls: 2. Pet. 2.5. These latter days (saith the Apostle) are perilous times, and these Popish Priests and jesuits (I may say) are perilous seducers: 2. Tim. 3.1, 6, 7. They of this sort creep into houses, and lead captive silly women, laden with sins, and led about with diverse Lusts, ever learning, and never able to come to the knowledge of the Truth. Listen not unto them: It is not good for Eve to fall to conference with the Serpent; Genes. 3. no, nor for Adam neither to suffer Eve and the Serpent's parley, or to incline unto them, lest he also be partaker in the Transgression. Consider what is the end they aim at: not Religion, but the Sovereignty of their high-towring Church; not the Consciences of men, yielding to their Ceremonies and Superstitions, will satisfy them, unless they have their wills in overruling all, and bringing them under their Antichristian Yoke. How do they disturb Thrones, and fill the World with Anarchy and Confusions? and whose souls they should win to God, by ministering the Word and Sacraments, their blood they sacrifice to the Devil, by stirring them up to Treason and Rebellion. Beloved, 1. joh. 4.1. believe not every Spirit, but try the Spirits whether they be of God, or no. A Fool (saith Solomon) believeth every thing. Prou. And surely it is their folly, who suffer themselves to be seduced, by giving too easy credit to the slavering insinuations of these Popish Teachers, and are hereby brought into a great dislike of our Church, because they believe their words, and do not make search and enquiry after the truth of the same. Beware lest that dreadful judgement of God fall upon you, 2. Thess. 2, 10, 11. Because they received not the knowledge of the Truth, that they might be saved, therefore God shall send them strong delusions, that they should believe lies. You will say, That you are no Changelings, That ye are of the old Religion, That you keep the old Faith, and will live and dye in the same Religion which your forefathers professed. Poor souls; Popish Religion is not the oldest Religion, but a late upstart, a Model of Superstition: your Pope's Catholic Church is but an Impostume, grown in the Church. We confess, that for a long time, the Christian World hath been annoyed with it; yet even in the time, and before the time of this declining from the Truth, our Faith and Religion hath ever kept itself unspotted. The true cause, why during the former overclouding times of Popery, the Exercises of our Religion have been neither so frequent, nor so public as now it is, either in place or persons, was the persecution of Popery, and the general corruption of the Papacy, which as a Leprosy infected, and as a Mist obscured the Times; so that sometimes not the true believers themselves (such I mean as are come to our knowledge) were void of error in every point, though they firmly held the foundation. And if it pleased God in process of time to give more liberty to the persons, and more purity to the Doctrine, why are we unthankful? and why should any envy, if the Truth hath grown more ripe in our Age? And if there be any yet among us (I would to God there were not too many such) who stand as Newters and lookers on, not regarding any Religion, nor caring to join themselves to either side, until they see the sequel and issue, whether the Protestant or Popish Church is likeliest to be most praevalent: To such I say (as Elias said to the people of Israel:) How long halt ye between two opinions? 1. King. 18.21. If the Lord be God, follow him: But if Baal, then follow him. Let them consider and call to mind whither of the two Religions savour more of grace and of the spirit of God, whether doth attribute most to God, whether hath been most favoured by God: Let them consider the damnable positions, the horrible combustions, and hellish projects of Popery, and the saving counsels, peaceable prosperity, and heavenly blessings which have accompanied ours; let them (as the Apostle counselleth) prove all things, 1. Thess. 5.21. and hold fast what is good. If they doubt whether of them carrieth greatest show of either verity or Antiquity, I say unto them, as it was said to St. Augustine at the time of his conversion, Tolle, lege, Take up this book and read: or rather as the Lord speaketh by his Prophet jeremy, stand in the ways and see, jerem. 6.16. Ask for the old paths where is the good way, and walk therein, and ye shall find rest for your souls. Lastly, to the true members and unseduced 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 weak things to confound the mighty, etc. yet some noble, some learned, some Worthies, have embraced the same Religion together with us, and that in all ages and times of the world. What would we have? what can we desire more? we have Verity and Antiquity for us; we have the Patriarches, the Prophets and Apostles on our side; we have the company of innumerable Martyrs, who have sealed the Truth thereof with their blood: we have the fellowship of many Churches in diverse Nations, Being therefore Compassed about with so great a cloud of Witnesses, Heb. 12.1. let us follow the footsteps of those who have walked before us in this way of righteousness, and run with patience the race that is set before us. What though Papists rave, and rage, and plot, and seek by all means 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 adversaries of the Lord shall be found liars, but the true Church of God shall endure for ever. Consider what great things God hath done for us, and how mightily always he hath defended and approved our Religion; how miraculously did he preserve it, manger all the fury of the Lion, and the wild Boar, of the Devil and Antichrist, even in the time of their greatest persecutions: how wonderfully hath he from time to time detected and defeated all plots and projects, conspiracies and treacheries of the enemies? what strange deliverances hath he given unto us? By this we may know that God favoureth us because our enemies prevail not against us. Psal. 41.11. Psal. 46.11. The God of jacob is with us, the God of Hosts is our refuge; he hath given unto us a David, a man after his own heart to rule over us, a jehosophat, whose heart is set to seek the Lord, a josias whose chiefest study is to build up God's house, and whose chiefest Title is to be the Defender of the Faith; he hath taken away our fears, by the happy return of our most hopeful Prince, & redoubled our joys in his forward zeal for the furthering of true Religion; he hath blessed us with an Honourable assembly of States in the high Court of Parliament, and united their hearts and minds to se●ke the promotion of his glory, and the public welfare of the Commonweal; he hath stirred up the hearts of all faithful Subjects within this Island to pray, and cry Grace, Zech. 4.7. Grace, to that Parliamentary assembly. What now remaineth, but that (as the Apostle counselleth) We stand fast in that liberty wherewith Christ hath made us free: Gal. 5.1. and (as our Saviour doth admonish us) that we be faithful to the death; Reuel. 2.10. constantly professing, and religiously persevering in that Religion which we have learned out of the Scriptures, and which hath been practised so long agone, in all Ages, by so many Patriarches, Prophets, Apostles, Bishops, Confessors and holy Martyrs; That so we may glorify God, and stop the mouth of the adversary, and both by life and doctrine confound Popery, till that mystery of Iniquity be fully revealed, whom the Lord shall consume with the spirit of his mouth, and destroy with the brightness of his coming; which we beseech the Lord to hasten. Even so Come Lord jesus, come quickly. Amen. FJNIS.