thing els can ensue , but that in lieu of true faith they reap nothing els but some humane opinion , or some other phantasticall illusion , which is as farre from diuine fayth , as truth from falshood , and a blacke Diuell from an Angell of light .

But because no Sect can be supported without some certaine meanes , in place of all those infallible grounds , which are in vse amongst Catholikes , and euer haue beene since the Apostles tyme , they haue brought in the spirit of Rayling , of Heresy , the spirit of Lying , and Contradiction , and euery ones Priuate a a For D. Luther sayth : That there be as many sects and Religions among vs , as there be men , Ther is no Asse in this time so sot●ish and blockish , but will haue the dreames o his ownef head , and his opinion accepted for the instinct of the holy Ghost , and himselfe esteemed as a Prophet . Luther ep. ad An●werp . tom. 2 Germ. lenae . fol. ●01 . The Centurists tearme all the followers of the Confession of Ausburg , Ecebolios , and likes them to the fish Poul-countrell , which changeth often his colour , and to the old Pagan God Vertumnus , who coul● turn● himselfe into all shapes , and tell vs : That they now approue the true do●trine , and presently after condemne the same , now calling that heresy , which before they preached as an vnconquered truth . Cent. 9. in pra●at . Imagination and fancy ; and by the vse of these they bolster and vphould in some fashion this their new vpstart Congregation : which to be so , you shal easily perceaue in this my short Epistle .

And to begin . Among all those monsters and bad spirits , with the which they haue pestred the world , the spirit of Contradiction is most familiar among them , seeing they do so excell in it , as none indeed , if he but looke into their writings , can tell whome to trust or belieue . For if you will but run ouer these Motiues which this Parson brings forth , in his Epistle , to moue your Honour to ioyne to his distracted b b To Syr Edwyn Sands , they ( to wit the Protestants ) are like scattered troups ech drawing aduerse way without any meanes to pacify their quarrells . In his Relation f. 8. To learned Duditius , the Protestant Diuines do coyne a monthly fayth . Beza ep. theo . 1. To Melancthon , They know not whome to follow . Protest . Apol. pag. 509. To learned Maior , The simple doubt whether any true Church of God be yet remayning . In orat . de consus dogma . N. E. epist. pag. 7. Congregation , you shal see nothing affirmed by him , which some of his famous brethren will not deny , and nothing denyed by him as fals● , which another of his owne coate more learned then he , will not affirme to be most true . Thus then hath our iust God stroken them with the spirit of giddynes and disagreement , as while they endeauour to build vp their hereticall Tower of Babell , their own labours fall vpon them , and crush them down to their vtter ruine and destruction .

But to the end , your Honour may vnderstand we do them no wrong , we will make a short suruey , and cast the eyes of our consideration , ouer some pointes of this Ministers ●arring Epistle , in which , this Parson first tells you , That Giant-like Catholiks fight against Christ and the primitiue Church , about Communion in one kind , as though it were vnlawfull to offer one kind to the people , or that Christ had giuen some Commandement , as concerning that point : wheras D. Luther c c D. Luther . They sinne not against Christ , who vse one kind , seeing Christ hath not commanded to vse it , but hath left it to the will of euery one , saying : As often as you do these , you shall do them in memory of me . De captiuit . Bahyl . cap. de Euch. the Patriarch of all the Reformers , will tell you a quite contrary tale to that of this petty Ministers , to wit , that neither the giuing of the Communion vnder one kind by the Priest to the people , is vnlawfull , nor that there was euer any commandment , enacted by Christ , for receauing it subvtraque that is vnder both kinds .

Againe he tells You , that Transubstantiation now is a new inuention , and was no matter N. E. ep. pag. 8. of fayth before the Councell of Lateran , which was 1215. yeares after Christ . But M. Fox his Reuerend Father , will teach your Fox Act. mon. printed 1576. p. 1121. Honour , how this Parson lyes lewdly , because according to him , aboue 100. yeares before this tyme denyall of Transubstantiation began to be accounted Heresy .

Moreouer he tells you , that the adoring of the Sacrament , or Christ contayned in it , is N. E. ep. pag. 8. Kemnit . in exam. Conc. Tri. par. 2. pag. 91. Idolatry . But Kemnitius one of the famous Protestants that euer were , will informe you of the contrary , That none doubteth to adore it , but he who with the Sacramentaryes denyeth Christs body to be present .

Likewise this Parson would haue you belieue , that it is not Christs body which is really N. E. ep. pag. 3. in the B. Sacrament , but a naile to fasten true Christians to the Crosse of Christ . But what euer Scripture tould this Parson it was a naile ? Christ sayth This is my body , expresly , which is to be giuen for you , and this Parson saith , it is not Matth. 26. Christs body , but a nayle . Whom will you rather beleiue , Christ who is truth it selfe , and cannot deceaue , or this minister who is a lyar , as we haue seene , and commonly doth nothing but deceiue .

Againe , he would delude you with this N. E. in his epist. p. 3. his interrogation saying , Who doth deny the reall presence ? as though none denyed it ; which is such a grosse vntruth , as I thinke the Deuill himself is not wont to suggest a grosser . For doth not Luther long since conclude against Beza epist. Theol. 1. pag. 7. Zuinglius , from whom Caluin , as Beza confesseth , doth not dissent , that the Deuill by Zuinglius and his adherents , laboureth to sup vp the egg , Luth. ser. de Euc han . fol. 335. and leaue vs the shell , that is , as he expoundeth himselfe , to take from the bread and wine the body and bloud of Christ , so that nothing remaine but plaine Bakers bread .

Neyther would this Parson haue you beleiue , that Christ can put his body in more N. E. ep. pag. 9. places togeather at once . For the which his Reuerend Father D. Luther , & all the * * M. Fox sayth : Christ abyding in heauen is no let , but that he may be in the Sacrament if he list . Act mon. pag. 998. Crammer also sayth : The Controuersy in this matter is not what may be , but what is . Christ body may be as well in the bread , as in the dore and stone . In his answere to Gardiner pag. 454. See M. Reynolds answere to M. Bruce his sermons p. 349. N. E. ep. pag 9. prime Protestants , will knock him ouer the thumbes , and tell him , that it is blasphemy to deny this to the omnipotent power of Christ .

He would haue you beleiue , that you ought to yeild this respect to the Scriptures , as to professe , that they are a full and sufficient rule for precepts of Holines , and necessary matters of faith . But his learned brother M. Hooker , will tell you another tale . Of thinges necessary ( saith he ) the very chiefest is to know what bookes , we are bound to esteem holy , which point is confessed impossibl●● for M. Hook. in his Eccl. po●icy . l. 1. sect. 14. the Scripture it self to teach : for if any booke of Scripture did giue testimony to all the rest , yet still that Scripture , which giueth testimony to the rest , would require another Scripture to giue credit vnto it ; neyther could we euer come to any pause whereon to rest , vnlesse besids Scripture ther were some thing which might assure vs . And thus you may perceiue this Parson reiecting Traditions , doth not beleiue the Scripture according to M. Hooker : which notwithstanding , this Parson tells vs , is N. E. ep. pag. 12. the ground of his faith , which not beleeuing as he ought , for any thing that we know , he may Kemnit . exam. par. 3. p. 200. D. Fulke sayth : I confesse that Ambrose , Augustin , and Hieron , held Inuocation of Saints to be lawfull . In his Reioynder to Bristow pag. 5. Epist. pag● 13. Symonds on the Reuelations pag. 57. be a Iew , a Turke , or an Infidell , and so no fit man to bring your Honour to his faithlesse Congregation .

He would haue you beleiue , that one Peter Gnapheus , a pernicious Heretique , was the first that shuffled in , the Inuocation of Saints into the praiers of the Easterne Churches . But Kemnitius , a greater Clearke then this Parson is , will conuince him of this grossely , and tell him that the Inuocation of Saints , was brought into the publique assemblies of the Church by Basil , Nyssen , and Nazianzen , about the yeare 370. which was aboue a hundred yeares before Gnapheus was borne .

This Parson would haue your Honour beleiue , that Images are not to be worshipped , as though it were a new Inuention . But his brother M. Symonds , will tell him , that it is not so new as he would haue you beleiue : for according to him , S Leo decreed , that Reuerence Damas . l. 4. cap. 17. should be giuen to Images , which was about a 1200. yeares since : and Damascene will tell Niceph. l. 1● . hist. c. 27. you , that it is a Tradition of the Apostles : and Nicephorus , That the audacious spirit and impudent mouth of Xenaias , was the first that euer vomited out this saying , That the Images of Christ & of those whom Christ loueth , are not to be reuerenced : and * * M. Perkins sayth , how Paulinus writeth , That the B. of Hierusalem a● Easter yearely set forth the Crosse for the people to worship himselfe being the chief of the worshippers . In his problem p. 81. In the answer to his epistle . Luth. tones 5. Wite . in psal. 5. ● . 166. in Galat. c. 50 fol. 416. Sebast . Franc. Chron. part. 11● . f. 263 , Theol , Heidelberg in Protocol . Frank●n . in prae●●t . ad Antha● . Theol. Mansfeld , in confess Mansfeld . lac. fo 120 M Bernard of Worsop against the Separatists . See dangerous positions for the Puritans against the Protestants . And M. Barow . and M. Smith against Bernard of Worsop , & al both Puritans & Protestants others .

All his Epistles runnes in this veine of ●arring and warring against his learned brethren , greater Doctours then himselfe , stuffed vp with no fewer blacke lyes and vgly heresies , then irreconciliable iarres and most manifest contradictions , of the which I haue set downe twenty about the B. Sacrament onely ; and no fewer might be laid open about the rest if it were thought expedient . But to shew how this contradicting spirit , doth dominere in this Parson , I thought them sufficient ; which is also inough to discouer , the vgly spirit of schisme and heresy , against whom God is not wont to fight by force or subtilty , but with the spirit of giddines and disagreement : for so saith D. Luther ; that the authors of schisme are disagreeing among themselues ; they bite and deuoure one another , till at last they perish . This the examples of all times do testify . After that Affrick was Stanislaus Rescius in ●entur . Euang. ●ectarum . Fitzberb . of Policy and Religion part. 2. pag. 449. ouerthrowen by the Manichees , then presently followed the Donastes , who disagreeing among themselues were deuided into three sects &c. In our time the Sacramentaries first , and then after the Anabaptists deuided themselues from vs ; nether of them are at vnity among themselues : so allwaies sect bringeth forth sect , and one condemneth another .

And the very same argument , is yet further made manifest against the Anabaptists , by Sebastian Francus , & the Deuines of Heidelberg , and also against the Sacramentaries by the Deuines of Mansfeild , by the Puritans against the Protestants in England , and the Protestants against the Puritans , and the Brownistes against them both : so that Stanislaus Rescius , numbreth among them 170. distinct sects , and others far more : and this euery one may the better belieue , if he consider that it is very hard , to find any two of the learned sort of them of one opinion , teaching all principall matters of Religion .

Hence it commeth to passe , that they are not afraid to censure and condemne one another of heresy . For if we belieue * * We seriously iudge the Zuinglians and all sacramentaryes to be heretikes & aliens from the Church of God , So Luth. thes. 81. contra Lou. Ana●om . 7. in defens . verborum Coe●ae fol. 38 , be sayth : Touching the soule , and spirituall matters , we will auoyd them as long as we liue , we will reproue and condemn them for Idolaters , corrupters of Gods word , blasphemers and deceauers ; and of them as of enemyes of the Ghospell , we will sustaine persecution & spoile of our goods , whatsoeuer they shall do vnto vs . The Zuinglians of Zuricke complaine that Luther inueigheth against them , as against obstinate Heretikes , and such as are guilty to themselues of all impiety , & the most vile & pestilent men that go on the ground . Confess . orthodoxa . Eccles. Tigur . in praefat. fol. 3. 4. Luther , and the Lutherans , Zuinglius , Caluin and the other Sacramentaryes are damned Heretikes ; and if we giue credit to Zuinglius , Caluin , and his followers , both Luther & the Lutherans are guilty of the same crime . And no lesse will D. Couell auerre of the Protestants and Puritans in D. Couell in iusta & temperata defens . pag. 07. art. 11. England . For least any thinke that our contentions ( sayth he ) are of small matters , and that our difference is not great , we haue both condemned one another of heresy , if not Infidelity ; and of those pointes which quite ouerthrow the groundes of our Christian fayth . And the fountain from whence all these so bitter iarres and warres do proceed , is the want of some certaine and infallible rule to direct them ; for seeing all seeme to accept of the bare word of Scriptur , for the only ground of their faith , interpreted according to their owne priuate spirit , and foolish imagination , which whether it be true or no , he cannot certainely tell , seeing that such a sentence , may admit diuers expositions ; and yet because he thinketh , that he can defend that new interpretation inuented by him , although not truly , yet at least with some colour , or shew of truth , he presently by defending it obstinatly , is made the author of a new Sect.

Hence M Parkes speaking of our Protestant M. Parkes Apolog. supra epist. dedicat . writers , sayth : Euery man maketh Religion the hand-mayd of his affections : we may say now that there are as many fayths as wills , and so many doctrines as manners of men , whiles either we write them as we list , or vnderstand them as we please ; in so much that many are brought to their wits end , not knowing what to do . Men say they know whom to flye , but whome to follow they cannot tell . This age is the last and worst , wherein heresy and infidelity ioyne and labour , to subuert and ouerthrow all groundes of Christian Religion .

From this bad spirit of Giddines and Heresy , aryseth another no lesse scandalous among the Reformers , called the Spirit of Rayling , in the which they haue such a talent as they spare none , whether he be Prince or Prelate , Catholike , Puritan or Protestant , or whosoeuer oppose themselues , against their new found ou● imaginations . With this spirit , Bishop Barlow taketh vp Father Parsons ( otherwise a religious See D. Barlow his answere to the booke intituled , The iudgment of a Catholike Englishman &c. concerning the we woath of Allegience . pag. 67. 63. man and a worthy Deuine ) telling vs , That he was a blacke-mouthed Shemey , famous for nothing but for capitall infamyes , a bastard by birth , a libeller by custome , a factionist in Society , an expulst Academian , rung out with bells as a carted strumpet with pannes , for a gracelesse companion , a Diabolicall Machiauellian , a staine of humanity , a corrupter of all honesty . Againe , A Camelion for his Profession , a back-slyding Apostata , a periured intruder , a dissolute libertine in act , in choice , in maintenance , a fugitiue with discontented renagates , a viperous complotter against his Countrey , a firebrand of treasonable combustions by pen and aduice , and which of all other is most remarkable , a Iesuite by proxy , a Votary by substitution , a Paduan Montebanke , and Empericall Qua●saluer , a disdainefull scorner of all reproofe or counsaile , and yet a scorned Vassal by all the Popes he had serued , a dog to snarle &c. This cancker of youth , this spawne of vipers , this slaue of Satan &c. A dead dog , being while he liues a rotten carcasse , of a poysoned Cur , infected in his intralls , and infecting with his sauour the ayre he breaths in , and the land wherin he had his first breath , a miching Cur , a carrionly Cur &c. as if he were the porter of Hades , Carons mastiue , Plutoes Cerberus , he harrowes Tartar , and ( I tremble to write it ) feignes with a wish , Queene Elizabeths glorifyed soule in gastly Ghost , to speake from Hell . So farre Bishop Barlow Prelat-like .

Hence D. Luther against King Henry the Luth. in lib cont●● Regem Anglia . eight , rayleth thus , calling him : An enuious madd-foole , babling with much spittle in his mouth , more furious then madnes it selfe , more dotish then folly it selfe , endued with an impudent and whorish face , without any one veine of Princely bloud in his body , a lying Sophist , a damnable rotten worme , a Basiliske and progeny of an Adder , a lying scurrill couered with the title of a King , a clownish wit , a dotish head , most wicked , foolish and impudent Henry . And sayth further : He doth not only lye like a most vaine scurrill , but passeth a most wicked knaue ; thou lyest in thy throate foolish & sacrilegious King . Hence Erasmus ( a Confessour with Erasmus contra non sobriam Lutheri ●pistolam . Fox , and of good iudgment , & a wel meaning man with D. Reynolds ) telleth vs , that Luthers Epistle , breatheth deadly hatred , is all full of impotent , if not furious reproaches and malicious lyes . He malepartly rayleth against Kinges and Princes when he lists ; extreme hatred , desire of commaund and firebrands of inciters driue him out of the way , he craketh naught but Diuells , Satans , Hobgoblins , Witches , Megeraes , and such more then Tragicall speaches . His mind can be satiated with no rayling , he is besides himselfe with hatred , he hath no sincerity , no Christian modesty .

Neither are the Puritans so honny-mouthed , as they would make men belieue ; for now & then out of their aboundance of this spirit , they bestow some few sprinklings vpon them who for their titles otherwise ought to be styled their Reuerend Fathers , and the chiefest Worthyes of the Protestant Church . Thus then , as though they had dipped their pen in gall , they salute the English Bishops , telling vs : They are right puissant , poysoned , persecuting Lib. 2. of dangerous positions cap. 11. and terrible Priests , Cleargy Ministers of the Confocation house , the holy league of subscription ; the crew of monsters and vngodly wretches , that mingle heauen and earth togeather , horned Maisters of D. Whitguift in resp. ad defension : mapud Fitgsim . in his Britan. p. 〈◊〉 . the Conspiration house , an Antichristian swinish rabble , enemyes of the Ghospell , most couetous wretches and popish Priests , the Conuocation house of Diuels , Beelzebub of Canterbury the chiefe of the Diuels .

But if they rage thus against their Reuerend Fathers , what mildnes can we expect towardes their dearly beloued brethren ? Verily , the taunts and contumelies of ministers against ministers , ( sayth M. Ormerod ) are vnchristian , they M. Ormerod picture of a Puritan fol. 3. refuse to salute one another , wishing the plague of God to light vpon them , saying , they are damned . And thus with whole Cart-loades of dirtifying words , curses , execrations and condemnations , they besmeare and bedaube their opponents , as els where I haue shewed ; which is a most manifest signe , that the furious , raging & rayling Spirit , doth much predominate among them .

But besides their Spirit of Contradiction , their Spirit of Heresy , & their Spirit of Rayling , there oftentimes rusheth out another , no lesse deforme and vggly then the former , which is the blacke Spirit of Belying their Aduersaryes , for seing their Heresies cannot be maintained with the spirit of Verity and Truth , they are enforced to vse the benefit of that Spirit , which O slander in Epitom . Cent. 16. pag. 796. See Bernard of Wors●p in his book of the Separatists Schism . p. Campanus in Colloq. latin . Luthsom . 2. c. de Aduer . fol 354. is the enemy of that most noble Vertue , to wit the foule Spirit of Lying , falshood and Vntruth ; and indeed they so ioy and exult in this blacke art of lying , as the Lutherans report , how the Caluinists hould for a receiued principle and rule , that it is lawfull to lye for the glory of Christ : and those of the purer sort in England , tell vs , that the Protestants preach lies in the name of the Lord . And Campanus lets vs vnderstand , that as certaine as God is God , so certaine it is that Luther was a Diuelish lyar . And that this Epistler hath reasonably well learned this lesson of lying , you may perceiue partly out of that which hitherto we haue said , & partly out of this that he would N. E. ep. pag. 3. haue you beleiue , that in the article of Merits , the Protestants subscribe to the Orthodoxal iudgment of S. Augustin , which is so false , as no lesse man then D. Luther himself calleth in scorne , Hierome , Ambrose , & Augustin , Merit mongers of the ould Papacy .

Againe he would haue you beleiue that I cite D Iames to giue witnes against Wickliffe , Epist. pag. 5. that he was in some point an Anabaptist , & a Stoick : which is indeed a false lye , seing I do not so much as name D. Iames in the whole booke against Wickliffe .

This Parson would haue you beleiue , that the Testimony of Protestants for the Papacy , Epist. pag. ● . separatly considered , is a worme-eaten pillar , too weake for the supportance of that Religion . But Bishop D. Morton epist. dedicat . in his answere to the Protestant Apology . D. Whitale . contr. 292. c. 14. Morton will tell this Parson he lyes , and informe your Honour , That the testimony of the Aduersary is the greatest reason of satisfaction . And D. Whitaker , That it must needes be a strong argument , which is taken out of the confession of the Aduersary .

He would haue you beleiue , that Watson his testimony is true , affirming that the Iesuits do confesse , that the ancient Fathers neuer touched ●pist . p. 〈◊〉 the thing of Transubstantiation , which for ought this Parson knoweth is a most grosse vntruth , seing Watson publiquely at his death , craued pardon of the Iesuits for the wrong he had done them ; and that he wronged them in this , is so manifest , as euery one may see in Zuarcz & Bellarmine onely , aboue 40. Fathers for the doctrine and beleife of Transubstantiation .

Againe he would haue you beleiue , that Epist. pag. 11. the Inuocation of Saints is not the ould way , but some new innouation : whereas D. Morton Morton Apol. par. 1. p. 217. 218. will informe your Honour , how the quite contrary is most true , affirming , that all Antiquity taught Inuocation of Saints .

This Parson would haue you beleiue , that Preists radically do not beleiue Transubstantiation , because some being required after consecration , Epist. pag. 8. refused to say , God graunt I may haue no benefit by the bloud of Christ , if it be not in the Chalice ; for , this they might most lawfully refuse to do vpon some other ground , although most firmely and constantly they all beleiued Transubstantiation .

This Parson perchance would haue you beleiue , that Catholike Priests are like his companions , who are wont to teach one thing and beleiue another . No , no , this belongs to our new Rabbins , as they confesse themselues . For M. Iohn Musa this Parsons brother-minister Ioannes Matthefius de vita Luth. concio . 12. fol. 147. saith : Mathesius told me , that one time he complayned very grieuously to Luther , that those things which he preached to others , he himself could not beleiue : the which Luther hearing , answeared . Now blessed be God , that the same happeneth to others , that is wont to happen to me : For hitherto I thought that none had done this but my self . Was not this a Rogish tricke , in these prime pillars and chiefe Reformers ? How can any giue them credit , if they iuggle thus , in matters concerning either our cheifest good and saluation , or our eternall ruine and destruction ?

Besides all these wicked spirits , our Reformers haue foure or fiue more , with whom they are very familiar , to wit , the spirit of Pride , the spirit of Liberty , the spirit of Carnality , the spirit of Blasphemy , and lastly the Diuell himselfe , who is as it were the Lord and Prince of all these . But to speake a word of euery one .

Out of the spirit of Pride , they swagger like Lucifer , and condemne , and contemne all Fathers , all Councells , and Churches . For what haue we to doe with Fathers , with flesh and bloud ( sayth D. Humfrey ) or what is it to vs , what D. Humfrey in prafat . ad Orig. Beza in his preface vpon the new Testament dedicated to the Prince of Conde . ann. 1587. Luth. lib. contra Regem angliae fol. ●480 . the false Synods of Bishops do decree ? Seeing ( sayth Beza ) that Sathan was president in their assemblyes and Coun●elis . But to be briefe , out of D. Luther , who was the first Father , you may take a scantling how to iudge of the rest . Henry ( sayth he ) for his Massing sacrifice bringeth in the sayings of Fathers ; heere say I , that by this meanes my sentence is confirmed : for this it is which I sayd , That the Thomisticall Asses haue nothing which they can alleadge , but a multitude of men , and the ancient vse . But I , against the sayings of men Fathers , Angells , and Diuells , put downe the Ghospell , which is the word of the eternall Maiesty ; heere I insult ouer the sayings of men though neuer so holy ; so that I care not though a thousand Augustines and Cyprians should stand against me . And in another place hauing reiected Fathers , Councells , schooles and ages , he thus concludeth : Neither Luth. de seruo arbit apud Stephan . in defens . Apolog. let the multitude , magnitude , latitude , profoundity , miracles , sanctity of the Church of Saintes moue thee a iote ; all of them were damned if they thought as they write .

Out of the same Proud Spirit , although by their owne confession , they are couered ouer Caluin . in antid. Concil. Trid-sess . 6. cap. 5. 10. 13. 15. & lib ●l Instit. c. z. Pareus in Prologom . ad Oscam Pros. D. Luth. tom. 1. in 1. Petr. c. n. from top to toe , with filth , vncleanes , & meere iniquity ; yet neuer thelesse they boast and brag that they are all holy and sanctifyed from their mothers wombe , all certaine of predestinatiô , iustification and saluation , All equall in honour and dignity to S. Paul , S. Peter , the Mother of God , and all the Saints in heauen ; that they all haue receaued the same treasure from God , and all that good is , as largely as they , that they are all Saints ; and that he is accursed , who doth not call himselfe a Saint . In the meane tyme they thrust Christ Iesus out of his eternall throne , telling Cart wrig . 2. Repl. p. 191. Caluin . in cap. 3. ad Galat. l. ● . instit . cap. 7. §. ● . Beza in c. 17. Matt. vs , That he was seene to be a miserable man , truely a sinner , doubtfull of his saluation , deserued nothing of God , but burst out into a voyce of despaire .

Thus they triumph in their Lucifer-like pride , as I sayd , against Christ and his Saintes , although the Scripture , which they would make the world belieue is their entire rule of fayth , hath no such blasphemous speaches against Christ , but the quite contrary , to wit , That he was the splendour of his Father , the figure of his substance , without spot , or blot of sinne , the fountaine of all grace and vertue , to whome was giuen a Name aboue all Names , power both in heauen and earth , to raise himselfe from death to life , to ascend into heauen , to sit at the right hand of his Father , and to crush all his enemyes vnder his feet .

I do not deny but Spangeberge , is somwhat Cyriacus Spangeb . contra Stepha . Agricol . fol. ● . a. more modest then others , seeing that although he preferre Luther before all the Saints of God , the Apostles , yea and our B. Lady that thrice renowned Queene of Heauen , yet he puts one before him , to wit S. Paul , saying :

Christus habet primas , habeas tu Paule secundas :

At loca post Paulum proxima Luther habet .

First place to Christ , the next to Paul ,

Then Luther first of others all .

Heere hence it is no wonder , that Conradus Risse tells vs in plaine tearmes : That God did take from ●itzherb . 2. part of policy and Religion . pag. 453. ● . 31. him ( to wit Luther ) the true spirit for his pryde , and gaue him insteed thereof , an angry , proud , and lying spirit &c. Thus far of their spirit of pride .

The spirit of Liberty is the broad way that leadeth to perdition , which indeed they haue made so broad , as I do not see , how the Diuell can well desire a borader . For first they reiect the ten Commaundements as impossible ; the Ca●●● . lib. 2. instit . c. 7. §. 5. Lawes of Moyses , or the Ceremoniall law , is abrogated , and Christ our Sauiour made none ; and humane lawes do not bind in conscience , and therefore they infer , how they are freed from all . Hence ( saith Caluin ) Christian liberty Caluin . l. 3. instit . c. 19. §. ● . consisteth in three parts ; first that the consciences of the faithfull , while they with the confidence of their Iustification , do raise themselues aboue the law , do forget the whole iustice thereof . And after . It is requisite , that mention of the law being taken away , they onely imbrace Gods mercy . And § . 4. Our consciences are free from the yoake of the law . And §. 7. he reiecteth all humane lawes , as well Ecclesiastical as ciuill , which are made about thinges of their owne nature indifferent . The third part is ( saith he ) that we make no scruple of externall thinges , which are of themselues indifferent , but that we indifferently vse or omit them . Hence he inferreth that no man is obliged to humaine lawes , concerning fasting and holy daies .

This liberty of the Ghospell is founded in two principles , the one is , that the Pope is Antichrist , for by this is taken away the Canon Law ; the other , that we are not bound to obey Kinges and Princes if they commaund any thing not conteyned in Scripture , and thereby are both Imperiall , and Municipall , which we call the common Lawes , abolished .

Thus far of the Libertine spirit of Iohn Caluin which he may be thought to haue sucked from D. Luther , and his most learned schollers . Luth. de libertate Christiana . Idem ad c. 2. ad Galat For thus discourseth D. Martin . Onely Faith , & the Word doth raigne in the soule ; wherby it is manifest that only faith sufficeth a Christian man for all thinges , and that he needeth no workes for his Iustification : and if he needeth no workes , he needeth no Law ; if he need no law , he is free from the law ; and it is true , that the law is not made for the iust . Thus argueth Luther : & vpon the same ground he affirmeth resolutely els where . Onely Faith is necessary that we may be iust , al other things are most free , nether commanded any more , nor prohibited . Luth in c. 7. ep. 1. ad Cor ● And againe in another place . Thou art bound to God in nothing , but to beleiue and confesse him , in all other thinges he maketh thee free , that thou maiest do according to thine own will , without any offence of conscience . This being the doctrine of Luther the Maister , it is not to be wondred at , if some of his schollers , haue drawen out these , & the like positions , all tending to the enlarging of the liberty of this fifth new inuented Ghospell . The law ( say they ) is not worthy to be called Confessio Māsf●ld in secta Antinomorum , the Word of God : if thou be a whoore , or a fornicatour , or an Adulterer , or any other sinner whatsoeuer , onely beleiue and thou art in the way of sauation , euen when thou stickest fast in the very middest of thy sinne . The ten Commandments belong to the Court , but not to the Pulpit . Whosoeuer haue any thing to do with Moyses , do go the right way to the Diuell &c. The saying of Peter , Make sure your vocation by good workes , is vnprofitable . Whensoeuer thou hast any cogitation , that any meanes is to be vsed , that men may be good , honest , and holy , & chast , thou art already gone astray from the Ghospell . Heereupon sayth D. Luther : Let vs take heed of sinnes , but especially of good workes . And others tell vs , How we ought to pray to God , that we may remaine constant euen vnto the end , without all good workes , seeing that good workes are not necessary , but hurtfull and pernicious to our saluation ; And that Christians with good workes belong to the Diuell . To the which they adding that the best worke they do , can be no better then a mortall sinne ; we inferre , that they are bound , in conscience neuer to do any good worke .

And because their fayth , according to D. Whitak . Fides aut est perpetua aut nulla . contra Camp. rat. 8. pag 143. Luth. in 2. part . Postillae printed Argent . Germ. an. 1537. fol. 140. Luth. tom. 1. ep. lat. n. folio 334. ad 1 hilippum . D. Whitaker , once had , can neuer be lost , they may giue full scope , and loose their raines largely to all liberty and loosenes of life . For as nothing doth iustify but fayth , so nothing ( sayth Luther ) doth damne , but infidelity . And althogh the Apostle tell vs ; That Fornicators Adulterers and such like , shall not enter into the kingdome of heauen ; Yet out of D. Martin , Sinne cannot withdraw vs from Christ , although we should commit fornication and murder a thousand times a day . But truely if we may be as great Saints in glory as the Apostles , our B. Lady the thrice renowned Mother of God , or any other Saint in heauen how great soeuer , and yet haue liberty to kill and murther a thousand tymes a day , contemne all lawes both of God , and man , neuer fast , or do any worke of pennance ; who will say , that this way to heauen is straite , and not rather so broad , as all the blacke spirits in hell , for the increase of sinne , and amplifying of the Diuels Kingdome , can scarce inuent a broader .

But if we add that of M. Wotton , who tels vs , That sinne is remitted as soone as committed , Wotton in his answere to the popish art . p. 41. the faythfull person hauing receaued the remission of all his sinnes past , present , and future togeather ; we shall see such a floud gate opened to all kind of vice & villany , that I thinke the very great Diuell of hell would haue beene ashamed by himselfe , to haue published either in print or in pulpit such a Libertine Position , if it had not beene vnder the maske and vizard of a Minister called M. Wotton .

Of the spirit of Carnality , I am very loth to speake any thing for feare of offending your chast & modest ears ; but seing our Protestants are so familiar with this foule spirit , the matter is of great importance , to see them so drowned in this filth as they are , which is so opposit to the pure spirit of God , as one contrary can be to another . Therfore I would desire your patience although you heare somewhat contrary your owne Noble Dispostion , seing it cannot but redound to the great confusion of all our moderne Nouellists , and to the great good of others .

And to begin . They allow and proue Luth. tom 9. de Ma●rimonio fol. ●18 . that Fornication , Adultery , and Poligamy is lawful . Fornication is taught by D. Luther , in calling the maid , if the wife be stubborne , and should refuse . Adultery , according to the example of Assuerus , who married Hester and put away Vasthy ; who likewise saith , that if the husband be impotent , the wife may either marry another or with his consente secretly lye with his brother , or some other man . And indeed these new Reformers haue beene so frantick and mad with this spirit , as to thinke it no lesse impossible for a man to liue chast then to fly ouer the mountane Caucasus . For thus speakes D. Luther : As Luth. in colloq. Germ. cap : de Matrimonio . no man can liue ( saith he ) without meate or dr●nk . so no man can abstaine from a woman &c. and the cause is , that we are conceiued in a woman , and nourished there , and borne of a woman , fedde , and bred of a woman , and thereupon it followeth that we cannot by any meanes be separated from women . And in the same book he goeth forward thus ; Zuinglius tom. 1. fol. 115. Ochin . dial . l. 2. ●ial . 21. p. 200. 204. Luth. de Bigam . Epis. prop. ●2 . Idem in Genes 1. 1● Martyr in 1. Cor: 7. S Hierome writeth many thinges of the tentations of the flesh ; Ah , a small matter , A woman , in a mans house may remedy the disease ; Eustochium might easily haue helped or releiued Hierome in that case . Thus saith he . And could any shamelesse Ribauld , speake more shamefully of Gods Seruants & holy Saintes ? Zuinglius & his fellow ministers of the Euangelicall doctrine confesse , that they did burne with lustfull desires of the flesh , & by meanes thereof were made insamous before the Congregations .