I know not to whome I should more fitly present these Disputes in matters of Controuersy , then to your Highnes , who hath Learning to vnderstand , Wisedom to discerne , and Authority to commaund , that Faith and Religion be obserued in your Realme ; which is most conformable to the Scriptures , and consonant to the doctrine of the Primitiue Church , to which you haue beene pleased long since to submit your Royall Iudgment , & now of late most prudently forbidden those newfangled writers , who spurning at the Testamentes of their Forefathers , call the Beliefe of all Antiquity in question .

Therefore I haue heere laid open to your Princely View , that vnspotted truth , which the Lambe of God deliuered vpon earth ; which the Apostles preached , and committed to writing ; which the Auncient Fathers in the first fiue hundred yeares sincerely taught , and inuiolably manteyned ; as I proue , not only by their owne irrefragable testimonies , but by the confession also of the Aduerse Part : which if your Gracious Clemency would giue vs leaue , vnder your fauourable winges , peaceably to enioy , and freely to professe ( at least in secret without the offence of any ) it must needes oblige vs more fast to our dutifull Allegiance ( of which howsoeuer in our greatest extremities we shall neuer be wanting ) then all the lawes of Conformity , Oathes of Fidelity , or other Punishments can inforce .

For what more sure band then the tye of Conscience , the obligation of Religion , the seale of Fayth , and promise we owe to God ? which being truly kept , as our Catholike Profession strictly bindeth vs , no daunger of Treason , no fewell of Sedition , no alienation of Minds from Prince , or Countrey , can be feared . On the contrary side , if those heauenly bandes be once violated by any , in taking an Oath hurtfull to their conscience , preiudiciall to their Religion , what trust or security can be reposed in them ? what hope of fidelity in ciuill affayres , who in matters diuine , in the most weighty affayres of their Souls , haue openly committed the deepest disloyalty ?

Wisely was this obserued by Princes in former tymes . When Hunnerike the King of the Vandalls had guilefully proposed an Victor Vticen . lib. 3. de persec . Vandal . paulo post initium . entrapping Oath to the Catholique Bishops of Africk , those , who refused to take it , he presently banished from their Seas , as enemyes to the Crowne : Such as condescended to his will , and bound themselues by oath to performe his desire , he mistrusting their fidelity , commaunded likewise to depart from their Churches , and neuer to see them more ; because contrary to the law of God , or commaundement of his Ghospell they presumed to sweare . A subtile , yet pernicious deuise .

More commendable was the fact of Theodorike Nicepho . l. 16. c. 35. Zonaras , Cedrenus , & Theod. lect. 2. collectan . King of the Gothes & Conquerour of Italy . For when a fauourite of his , very deare vnto him , to be more endeared , fell to Arianisme which the King imbraced , he straight way commaunded him to be beheaded , with this cause of condemnation pronounced agaynst him ; How should I look thou shouldest be true to me a man , since thou hast not beene faythfull in thy promise to God ? Eusebius l. c. 12. de vi . Const. Zo●om . l. 1. hist. c. ● .

But most prudent , and fittest for my purpose was that of Constantius , Father to Constantine the Great ; Who to discouer the harts and affections of his Subiectes , caused it to be promulgated to all of his Court at home , & Family abroad , that free choice & liberty was graunted them , either by sacrificing to the Idols to continue his Fauour , & enioy their wonted honours ; or spoyled of them to leaue his Pallace , his friendship & familiarity for euer . Hereupon , when his Nobles & other of his retinue had parted themselues into two seuerall companies , the one yielding , the other renouncing to sacrifice ; the wise Prince sharply rebuked their timidity & basenes who were ready to prostitute themselues tovile Idolatry , for preseruing of their temporal dignityes ; & exceedingly commended the Constancy , & noble Resolution of the others , who rather chose to forsake their preferments than their religion . The former he cassiered as Traitours to God , and vnworthy his Imperial Seruice , For how ( sayd A notable saying of of Constantius , Father to Constantine the Great , & his fact ensuing as worthy . he ) can they keep their fayth inuiolable to the Emperour of the earth , who by so manifest a signe haue shewed themselues perfidious to the great Monarch of Heauen ? These therfore he reiected & banished his Royal pallace . Those who by such an apparent triall & profession of Truth were found worthy of God , he adopted into the number of his dearest & most familiar friendes : those he placed about him as Gardians of his person : those he more esteemed then Exchecquers ful of inestimable treasures ; affirming , that they who had been so loyal vnto God , would be most faythfull also and loyall vnto him .

I Haue often heard this principle recorded by Aristotle much celebrated amongst Deuines , Quierrat ad pauca respicit , He that erreth looketh into few thinges . Which A principle of Aristotle notably verified in our moderne Protestants learned axiome of so graue a Philosopher the temerity of Protestants teacheth to be true . For they with partiall eye haue regard to few thinges when in matters of fayth abandoning al autenticall proofes and argumentes of credibility , renouncing so many approued miracles , historyes , prescriptions , so many infallible traditions & testimonyes of truth , they betake themselues to the Scriptures alone , to the maine Ocean of Propheticall and Apostolical writings , without carde to direct them , or pilot to guide them in that sea of difficulties . They looke into few thinges , when rowing there , they passe ouer innumerable euident texts which make against them , and take hold of some one which carryeth a little shew and semblance of countenauncing their fancyes . For example , they once read in S. Matthew , The Lord thy God shalt thou adore , and Matt. c. 4. v. 10. him only shalt thou serue . And without further consideration of what homage he speaketh , they peremptorily condemne all religious worship and adoration of Angells , of Saints , of their tombes & reliques so often intimated in other places . They once read in S. Iohn : It is the spirit that quickneth , the flesh profiteth nothing , and thereupon they depriue their owne soules of the inestimable profit of Christs viuificall Ioan. 6. v. 63. and reall flesh in the sacrament of the Altar , notwithstanding it be constantly auouched by the Apostle , by S. Iohn & all the rest of the Euangelists . They once read : That Christ is the propitiation for our sinnes , That he paid for vs a full and perfect ransom , 1. Ioan. 2. v. 2. and they deny all Canonicall or voluntary satisfactions , all workes of pennance or expiations of sinne , to which the Holy Ghost very often most earnestl● exhorteth vs . The like vnaduised and precipitate rashnes I might note in all other articles in which they swarue from vs , but it shall be inough to specify it further in their chiefest article of iustification , Hosius l. 1. de haeresibus nostri temporis : citatur apud Prateolum verb. lustificatorij . Gen. ●5 . ad Rom. 4. Rom. 5. v. 19. wherein they are so headlong as no sooner do they find any one word sounding to their purpose , but they obstinatly cleaue & sticke fast vnto it . For one Protestant readeth ( as Hosius diligently pursueth this matter ) Abraham belieued , and it was reputed vnto him for iustice . And thence he gathereth his imputatiue iustice , by only faith . Another readeth : we are iustified by his blood , & he inferreth that the pretious bloud of Christe is our iustice . Another readeth : As by the disobedience of one man many were made sinners : so also by the obedience of one many shall be made iust , & he faineth Christs obedience to be the garment of our iustice . Another readeth : he rose for our iustification , and he Rom. 4. v. 25. accounteth Christs resurrection our heauenly vesture . Another readeth : The holy Ghost shall argue the world of iustice , because I goe vnto my Father , and he Ioan. 16. v. 8. & 9. straight way affirmeth Christs passage to his Father to be our robe of righteousnes . Thus they deuise aboue Prateolus in elencho verbo lustificatorij - twenty seuerall opinions , of that one substantiall point of Iustification alone .

Againe they looke into few thinges not only in adhering , but chiefly in expounding such particuler passages as they first light vpon : for neglecting the publique spirit & voyce of God which speaketh in his Church , neglecting the generall tribunall and consistory of the world , they hearken only to the outward letter , and to the priuate spirit which resideth in themselues , by them only they interprete and by them only they will be tryed whether their interpretation be good or no. As if a theefe accused of felony would deliuer his owne tale as he frameth it , Protestants are fitly compared to the guilty person who admitteth no triall but his owne . and admit no examination of witnesses , no tryall of iury , or sentence of iudge , no former presidents or decisions of like case , but his owne information & voyce of his Soueraigne diuulged in his law , which he maketh to sound as himselfe liketh best ; were not this to stop his eares against all testimonies but his owne , to refuse all triall or iudgment which he himselfe being guilty doth not pronounce , and yet such is our aduersaryes dealing . They expound Scripturs as their secret spirit inwardly perswadeth them , and they will trye their spirit by no other touchstone , then by the publique word of God interpreted by themselues . We appeale to the iudgment of the present Catholik Church , they contemne her sentence ; we ascend to our Ancestours that haue gone before vs , they cut off at one clappe the vsage , practise , and prescription of a thousand yeares space ; we repaire to the Doctors , & Fathers of the primitiue Church , to the generall Councels , and their authenticall decrees , to the very sentences of Scripture explayned by them , they regard them not any further then they agree in their opinion with the word of God . At last we sommon them to their owne Court , we presse them with the authority of Protestant writers , they answere , they were men , they might erre , no man is bound D. Whit . defens tractat. 3. c. 7. to follow them any further then they follow the truth . And so these new Reformers will iudge alone what is truth and who are followers and imbracers of it . The common shift of Protestants in answering their own writers alleadged against them .

They looke into few things when challenging at least in outward shew one or two , they despise all other Sacraments of God & ancient ceremonyes of the Church . When pleading for fayth alone , they gayne say the valew of workes , and supernaturall dignity of infinite vertues . When scandalized at the licentiousnes of some dissolute liuers in the Catholik Church , they admire not the heriocall acts and resplendent sanctity of so many zealous Prelates , deuout Priestes , Religious Friers , Monkes , Nunnes , and whole armies of Saints , which flourish therein . When dismayed with the faygned impossibility of keeping Gods Commandements , they lift not vp their eyes to his Euangelicall Counsels and workes of supererogation . When dazeled with the Sunne of Christs glorious morits , they see not the beames of light and aboundant merits he deriueth vnto vs . They see not the efficacy of his sacraments , the dowryes of his grace , the full indulgence and remission of our sinnes , the inherent beauty and splendour of iustice by which he garnisheth vpon earth the soules of his seruants .

They looke into few thinges in perusing the ancient Fathers . When reading in S. Augustine for example , That he is a miracle , who seeketh for miracles August , l. 22. de c uit . Dei cap. 8. to belieue , they conclude thereupon that all miracles haue ceased , not weighing the occasion of S. Augustines wordes , not attending to the miracles which in the same Chapter he mentioneth to haue beene S. Ciprian serm de lapsis post medium . S. Gregor. Nazian. in laudem Cypriani . Demonum profligationem , morborum d●pulsionem , futuram rerum praescientiam , quae quidem omnium vel ●ineres ipsi Cypriani , modò fides adsit , efficiunt . Vide etiam illum in funere patris . Chrysost. l. cont. Gentiles . Quotidiana ● Martiribus miracula eduntur . Hieron . Ep: 22. ad Eustoch . vide miracula diuersa ad Sanctorum monumenta ●dita . Reade him also de muliere septies icta , & in vita Hilarionis . supernaturally wrought by the Reliques of S. Steuen : Not hearkning to the miracles which S. Cyprian S. Gregory Nazianzen , S. Chysostome , S. Hierome , a thousand historiographers very plentifully recount & the powerfull hand of God in sundry Countryes dayly atchieueth .

They looke into few things when angled with the conterfet bayte , and vayne promise of truth cast forth by their Ghospellers , they diue not into the manifold absurdityes , and open repugnancyes implied in their doctrine . They consider not their corruptions , falsifications , detorting of Scripture , and racking of the Fathers which they commonly vse to writh them to their purpose . Thus they skimme of in Luther , in Caluin & other their predecessours , the froth of their noweltyes , and ouerslip diuers notorious barbarismes , diuers atheisticall and blasphemous speaches couched in their writinges , which haue beene often layd open by the learned of our side . Yet to approue the vigilancy and wisedome of our soueraigne King IAMES , who hath prudently inhibited the reading of such new brued and poysoned workes , to the noble students of his two famous Vniuersityes , I will briefly insinuate some few of Caluin , the chiefe late Nouelist , his Atheismes , wherin he appeacheth the diuine goodnes it selfe of iniustice , impotency , & dissimulation , his beloued sonne Christ Iesus of ignorance , incongruity in his speach , superfluous inferences , rashnes , timidity & desperation . The immaculate Virgin his dearest Mother , of sinnefull enclosing the omnipotency of God within the boundes of Nature . For first he often inculcateth , that God is chiefe author of his own iust vengeance , and Satan is but only a minister therof . That God Calu. lib. 1 inflit . c. 18. §. 1. 2. 3. &c & l. 2. c. 4. §. 2. l. 3. c. ●1 . Ibid. l. 3. c. 23. §. 8. purposeth , willeth , moueth , loueth , and commandeth the wickednes of sinners , their obstinate blindnes and hardnes of hart . Then , that th● will of God is a necessity of things . From whence it ensueth that the reprobate necessarily sinne by the appointement of God , which they cannot auoyd , and that God is vniust for punishing them without cause . Likewise it followeth that sinne it selfe is no sinne , but an vpright action consonant vnto reason . For the wil of God ( saith Caluin ) Calu l. 3. c. 23. §. 2. is so the highest rule of righteousnes , that whatsoeuer he willeth , euen for this that he willeth it , it ought to be taken for righteous But God ( according to him ) willeth sinne , therefore sinne is righteous , good , & according to rule .

Secondly it followeth , that Good decreeth those Ibid. l. 1. inflit . c. 18. §. 13. thinges with his secret purpose , which he hath openly forbidden by his lawe , and so he both willeth and willeth not the same thing , which without dissimulation or contrariety cannot be conceaued . Besides he denieth Gods absolute power of effecting all thinges . Ibid l. 3. c. 23. §. 2. We trust not ( quoth he ) in the feygned deuise of absolute power , which as it is prophane so worthily ought it to be abhorred of vs . No lesse impious is he against God , then malepart and audacious against our Sauiour Christ in accusing him of ignorance : That he knew In c. 24. Matt. 36. Matt. 21. v. 18. In cap. 9. Matt. v. 2. Quod quidam existimant Christum diuinitùs conscium fuisseipso●um fidei quae occultantiùs lat ebat . mihi coactum videtur . Matt. 7. v. 12. Calu. in eum locum , Superuacua est illatio . Calu. l. 2. instit . cap. 16. §. 12. Ibid. §. 10. Ibidem . not as man the day of iudgment , nor of what kinde the figge tree was that grew by the way side , nor the inward thoughts of the hart saying , That which some think that Christ was acquainted from aboue with their saith which lay hild within , seemeth to me aforced & astrayned thing : he accuseth him likewise of incongruity in his speach to wit , That Christ promiseth from God reward to fasting is an improper speach : of superfluous inference , for when Christ inferred , All thinges therfore whatsoeuer you will &c. Caluin giueth it this glose , It is a vaine or superfluous illation Of timiditye and searefulnes in these wordes ; Theeues and other euill doers doe obstinately hast to death , many doe with hauty courage despise , some other doe mildly suffer it . But what constancy or stout courage were it for the some of God to be astonished , and in a manner stricken dead which feare of it &c. howe shamefull a tendernes ( as I sayd ) should this haue beene to be so far tormented with feare of comon death as to melte in bloudy sweate , and not to be able to be comforted but by sight of Angells . Wherupon he brayeth forth another sacrilege , that our Sauiour besides his corporall death suffered the death of his soule : he suffered that death wherwith God in his wrathstriketh wicked doers . He felte the rigour of Gods vengeance in his soule , he suffered the terrible tormentes of a damned and forsakes man His Matt. 26. Calu. in harm . super eum locum v. 38. Calu. in harm . in c. 27. Matt. v. 46. Sed absurdè videtur Christo elapsam desperationis vocem : solutio facilis est , quamuis enim sensus carnis exitum apprehenderit , fixa tamen stetit sides in corde . Calu. in harm . in . c. 1. Luc. v. 34. Videtur Sancta virgo non minus malignè Dei praesentiam restringere quàm priùs Zacharias &c. nec magnopere laborandum est vt eam purgemus ab omni vitio . Calu. l. 3. insti . c. 20. §. 24. & 27. & l. de rat . reforma . Ecclesiae , sanctos vocat laruas , carnifices , vmbras , bestias . v●nome is not yet spent . He traduceth also the diuine Wisedome as rash and inconsiderate in those wordes which he vttered : Father , if it be possible let this cupp passe from me This prayer ( saith Caluin ) of Christ was not premeditate but the force and extremity of grief wringed from him this hasty speach . To which a correction or recalling was presently added ; The same vehemency drewe from him the presente memory of the heauenly decree ; At length he concludeth , that Christ was so amazed with feare at the iudgements of God as he was drouen to despaire , at least in outward wordes . For obiecting to himself how absurde it should seeme that a speach of desperation should fall from ●hrist , he answereth : The solution is easye , for although the sense of fleshe did apprehend destruction , yet faith remayned stable in his harte : as though he should say his tongue vttered wordes of despaire although his hart were still fixed in God . Where the sonne of God is thus blasphemed can the Mother of God be free from disgrace ? the venomous wretch very seldome discourseth of that heauenly Queene , but by a word which he vttereth you may throghly ghesseat his malicious spirit . Vpon that question of our Ladies to the Angel Gabriell , how shall this be done &c. he maketh this comment : The holy virgin seemeth no lesse spitefully to restraine the power of God then before Zacharias did &c. Neither ought wee to labour much to free her from all vice . I omit how he termeth many other Saintes , Goblins , or Night-ghostes , shaddowes , Butchers and beasts . The filthines I haue already discouered is more then inough to iustifye our Maiesties prohibition Aegidius Hunnius in libro cui titulus inscribitur Caluinus iudaizans , &c. Illiricus in defens . confess . Aug. c. 7. Osian . in Enchirid. cont . Caluin . c. 7. pag. 198. of such diuelish workes , and to terrifie all Christians from reading of them , which men of his owne sect ( if Protestantes combine in one secte ) haue already detested & proscribed as full of Iudaisme , Arianisme , and other most execrable heresies : whereof Aegidius Hunnius a Lutheran doctour and professour of diuinity in the vniuersity of Wittenberg hath printed a booke , whose title beginneth thus Caluinus Iudaizans &c. Caluin Iudaizing , or playing the Iewe , and Illiricus a prime sectary of their profession giueth testimony that Caluins liturgie is defiled not with one only sacriledge , & that it hath carried innumerable soules into eternall perdition . Luke Osiander another Protestant confuting certaine assertions of the Caluinists calleth them a gulfe , whirlepoole , or hell of Caluinian doctrine .

Besides these Lutherans Castalio a Sacramentary Humfred . de rat . interpret . l. 1. pag. 26. much commended by M. Doctour Humfrey , so farre abhorreth the opinion of Caluin in feigning God to be the authour of sinne , & damnation in the reprobate , as he distinguisheth that supposed God of Castal . in l. ad Calu. de praedestin . Caluin from the true God described in the scripture : his wordes are these : The false God ( that is the God which Caluin frameth to himself ) is slowe to mercy , See the iudgment of Protestants concerning Caluins holding God to be the Authour of sinne , and damnation . prone to anger , who hath created the gr●atest parte of the world to destruction , and hath predestinate them not only to damnation but also to the cause of damnation . Therefore he hath decreed from all eternity , and he will haue it so , & he doth bring it to passe that they necessarily sinne ; so that neither theftes , nor murders , nor adulteries are comitted but by his constraint & impulsion . For he suggesteth vnto men euill & dishonest affections , not only by permission but effectually ( that is by drawing them to such affections ) & doth harden them in such sorte that when they perpetrate euill they doe rather the worke of God then their owne : he maketh the deuill a lier , so that nowe not the deuill but the God of Caluin is the Father of lies . But that God which the holy scriptures teach is altogeather contrary to this God of Caluin &c. Imediatly after , for the true God came to destroy the worke of that Caluinian God : & these two Gods as they are by nature contrary one to another , so they beget and bring forth children of contrary dispositions , to wit , that God of Caluin children without mercy proud &c. Hither to Castalio . To whom I add the like censure of Stancarus a Protestant also of no smal fame who writing to Caluin saluteth him thus : What diuell Stancarus cont. Calu. K. 4. Vide etiam lib. de Tri. K. 8. O Caluin , hath seduced thee to speake with Arius against the sonne of God , that thou mightst proclaime him to be depriued of his glory , & now to intreate to haue it giuen him , as though he had not alwayes had it ? That Antichrist of the North whome thou doest impudently adore , Melancthon the Grammarian hath done this . At length he concludeth with this earnest admonition : Beware ( O Christian Reader , & especially all you Ministers ) beware of the books of Caluin , and principally in the articles of the Trinity , Incarnation , Mediatour , the sacrament of Baptisme , & predestination : For they containe wicked doctrine & Arian blasphemyes : In so much as the spirit or soule of burned Seruetus may seem according to the Platonists to haue entred into Caluin . So he . Whose caueat , or serious admonition , togeather with the prohibition of our Soueraigne , & censures of Gods Church , will be a warning I hope to my dearest Countrymen , to abhorre the writtings of that Arian , Seruetian , Iudaicall , Simonian , Manichean Sectary , whome Heauen and Earth , God and Man , Cathelikes and Protestants , Lutherans and Sacramentaryes , iustly condemne of such hatefull impietyes .