Puritanisme the mother, sinne the daughter. Or a treatise, wherein is demonstrated from twenty seuerall doctrines, and positions of Puritanisme; that the fayth and religion of the Puritans, doth forcibly induce its professours to the perpetrating of sinne, and doth warrant the committing of the same. Written by a Catholic priest, vpon occasion of certaine late most execrable actions of some Puritans, expressed in the page following. Heerunto is added (as an appendix) a funerall discourse touching the late different deathes of two most eminent Protestant deuines; to wit Doctour Price Deane of Hereford, and Doctour Butts Vice-Chancellour of Cambridge. By the same authour B. C. (Catholic priest) This text is an enriched version of the TCP digital transcription A17445 of text S107396 in the English Short Title Catalog (STC 4264). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 284 KB of XML-encoded text transcribed from 104 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A17445 STC 4264 ESTC S107396 99843097 99843097 7806 2240879756

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 Early English books online. (EEBO-TCP ; phase 2, no. A17445) Transcribed from: (Early English Books Online ; image set 7806) Images scanned from microfilm: (Early English books, 1475-1640 ; 1059:08) Puritanisme the mother, sinne the daughter. Or a treatise, wherein is demonstrated from twenty seuerall doctrines, and positions of Puritanisme; that the fayth and religion of the Puritans, doth forcibly induce its professours to the perpetrating of sinne, and doth warrant the committing of the same. Written by a Catholic priest, vpon occasion of certaine late most execrable actions of some Puritans, expressed in the page following. Heerunto is added (as an appendix) a funerall discourse touching the late different deathes of two most eminent Protestant deuines; to wit Doctour Price Deane of Hereford, and Doctour Butts Vice-Chancellour of Cambridge. By the same authour B. C. (Catholic priest) [16], 184 p. ; 8vo. Printed at the English College Press] Permissu superiorum, [Saint-Omer : M.DC.XXXIII. [1633] Dedication signed: B.C. Printer's name and place of publication from STC. "A funeral discourse" has separate dated title page; pagination and register are continuous. The author is thought to have confused Daniel Price, Dean of Hereford, with Theodore Price, Prebendary of Westminster, who died the same year and was reported to have become a Catholic on his death-bed. Leaf *2 is in two settings; catchword on *2r is (1) "borne" or (2) "in", the latter setting having added text. Reproduction of the original in the Yale University. Library. eng Price, Daniel, 1581-1631 -- Early works to 1800. Price, Theodore, 1570?-1631 -- Early works to 1800. Butts, Henry, d. 1632 -- Early works to 1800. Puritanism -- Controversial literature -- Catholic authors. eebo Puritanisme the mother, sinne the daughter. Or a treatise, wherein is demonstrated from twenty seuerall doctrines, and positions of Puritanisme; that B. C., Catholic priest 1633 208 45801 165 0 0 0 0 0 36.03 D The rate of 36.03 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2012-10 Assigned for keying and markup 2012-10 Keyed and coded from ProQuest page images 2012-12 Sampled and proofread 2012-12 Text and markup reviewed and edited 2013-02 Batch review (QC) and XML conversion

PVRITANISME THE MOTHER , SINNE THE DAVGHTER . OR A TREATISE , wherein is demonstrated from Twenty seuerall Doctrines , and Positions of Puritanisme ; That the Fayth and Religion of the Puritans , doth forcibly induce its Professours to the perpetrating of SINNE , and doth warrant the committing of the same .

WRITTEN By a Catholike Priest , vpon occasion of certaine late most execrable Actions of some Puritans , expressed in the page following .

HEERVNTO Is added ( as an Appendix ) A Funerall Discourse touching the late different Deathes of two most eminent Protestant Deuines ; to wit Doctour Price Deane of Hereford , and Doctour Butts Vice-Chancellour of Cambridge . By the same Authour .

Non est Arborbona , quae facit fructus malos . Luc. 6.

Permissu Superiorum , M.DC.XXXIII .

THE OCCASIONS ( lately occurring ) of writing this Treatise , are these following .

IN the yeare 1632. there was discouered in London a Society of certaine Sodomites , to the number of fourty , or fifty ; all of them being earnest and hoat Puritans , who had their common appointed Meeting-place , for their abominable Impiety : Of which number diuers of them ( and such as were of good temporall estates and meanes ) were apprehended , and the rest instantly fled .

In this yeare 1633. there is one called Henoch A peuen , being of age betweene thirty and fourty , and borne in Clun in Shropshire a most fiery Puritan , and one who pretendeth learning . This man , lately killed with an Axe , his owne Brother being asleepe , and instantly after his owne Mother , because both of them ( being temperate Protestants ) did some few dayes before , receaue the Communion kneeling . This Henoch Apeuen being apprehended , and sent to Shrows bury Goale , and questioned of this his blouddy Act , iustified and defended the same ; and produced for it certaine miscontrued places , & texts of Scripture , taken from the thirteenth , and seauententh Chapters of Deuteronomy .

In this yeare also 1633. there is one Cade a Minister , who was lately before , for diuers yeares , a stipendary Preacher at Hayton , a parish Church in Lancashire . This man being in Warington ( a Towne in the said shyre ) at a Vintners house , called Gryses , began to vse most earnest words to the said Vintner & others : That for his part , he belieued that there was no Christ , no Trinity , no God , besides other most blasphemous speaches , not fit to be set downe . The Vintner said to him ; Syr , if you be of this Iudgment , why then do you weekely preach of Christ , of the Trinity , & of God ? The Minister replyed : I do preach of them , with the same intention that you do draw wine , that is , to mantaine my self by this my trade of preaching . The Vintner , not brooking these his blasphemies , accused him therof ( vpon his Oath ) before a Iustice of Peace ; his Name the Authour of this Treatise , liuing far distant from that Country , could not certainly learne . This Iustice ( being a Puritan ) did set at liberty ( to the great dislike of diuers ) the said Minister vpon his Answere , That what he spake , was spoken only by way of dispute and arguing : The which the Vintner most confidently denied , auerring that he spake them by way of persuasion .

Interrogate Gentes , quis audiuit talia horribilia ? Ierem. 18.
THE EPISTLE DEDICATORY , To the Vnlearned ( but well-meaning ) Puritans .

TO You onely , whose Vnderstandings , throgh your Grand masters wicked indoctrinating of you , are corrupted ; but Wils good & sincere , do I dedicate this smal Worke. My Pen hath heere purposely descended so low ( not only in style , but euen in Matter ) as to accommodate it selfe to such of you , who are vnlearned , as indeed most of you are .

The contents of this worke is of that facility and easines , as that it best may suite to such of you as be illiterate & defectiue in the Elements , & mayn Principles of Learning For though the matter here handled , be of such weight , as that it is able to conuince the iudgment of the most learned Aduersary : yet touching the Methode vsed in the deliuery hereof , it is facill ; seeing you shall not need here to spend the tyme in searching after the sense of produced places of Scripture ; or in reuoluing the Ecclesiasticall Histories of the Church ; or in pondering & weighing the places of the Ancient Fathers ; all which do stand subiect to many difficulties .

But it will suffice , if so you do but read the many Positions & Tenets of Puritanisme , ( the Fayth , which I presume your selues professe ) and the liues of the first teachers of them , most answerable to the said Positions ; In all which you shall fynd ( & this from their owne expresse Testimonies , ) That the very End , or as it were , the Terminus ad quem , Puritanisme in Doctrine , doth finally propend , & incline to , is impurity in manners , and dissolution in life . And therefore the greater commiseration I haue , that many of you , I presume ( whose wills and endeauours are vpright & plaine ) are infected with the said impious doctrines .

The first inducement , which importuned my penne to vndergoe this labour , is the late discouery in London , of a company of Sodomiticall Persons ; ( wherof some are apprehended but diuers fled , ) in number about fourty , or more ; in state competent , and some of very good meanes ; in Religion all Puritanes ; and in entercourse among themselues ( a thing wonderfull to be reported ) so linked , as that they made a peculiar Society or Body , hauing a common designed place for their publike meetings : So iust reason I haue to say a litle before , (a) (a) Ierem. 18. Interrogate Gentes , quis audiuit talia horribilia ?

Now , seeing these prodigious Monsters ( being so many staines to Nature ; for Sodomitae pessimi erant , & peccatores coram Domino nimis ) (b) (b) Genes. 1● . are all Puritans in faith , & hould themselues far more illuminated in the Lord , then the more moderate and learned Protestants ; of which number of learned Protestants , most do wholy abandone & disclaime from the others Puritanicall Doctrines ; And further seeing , that they may make show to warrant this their Sodomiticall State from their owne Principles , admitting them for true : Therfore I haue thought good at this present , to set downe all such Theoricall Positions of Puritanisme , which do euen iustify Sin , and confidently teach its Proselytes , that the greatest Sin whatsoeuer , cannot become preiudiciall to the saluation of any of the faythfull ; of which number , all the foresaid portentuous Wretches ( as being Puritans ) euen by their owne Principles and Doctrines , are taught to be .

I would not haue the moderate and more learned Protestant to thinke , that I do insimulate him in the ranke of the Puritans in generall ; seeing I well know , that most of those temperate and sober Protestants do disavow , and reiect diuers Puritanicall Theses , insisted vpon heereafter by me . No It is only the Hypocriticall Puritan , who can vaunt , and brag of his Enthusiasmes , & Illuminations from the Lord , who depresseth & betramples all Vertue , & exercise of pious Workes , & who doth blanch & exalt Vice , against whom my Pen is at this time sharpned .

I well know , that those , who did first stampe most of the doctrins of Puritanisme , as Luther , Swinglius , Caluin &c. were not vulgarly called Puritans ; Because in those firster times of Protestancy , the name of Puritan , was scarce heard of ; But now this denomination is peculiarly applied to such Protestants , who belieuing certaine most damnable doctrines expressed in this Treatise ( & first taught by the former eminent Protestants ) do differ by such their beliefe , from the more graue & learned Protestant , wholy denying them .

Well , My simple , and vprightly-meaning Puritan ; for I presume diuers of You to be such ; ( whose Iudgement is wronged by giuing assent to thy more learned , but withall more wicked Brethren ) I will remit thee to the perusuall of this ensuing discourse ; which when thou hast maturely weighed , & found ( and all , by the confessions of the Aduersaries themselues ) that the most flagitious Liues of the first teachers of Puritanisme , were in practise most conformable to their owne exitiall doctrines therin ; their wicked conuersations thus seruing , as a Comment to paraphraze their wicked Positions .

Then I hope thou wilt cast off all thy Puritanicall doctrines , hitherto imbraced by thee ; or at least wilt haue iust reason , to censure with greater indifferency , both of the doctrines , & of the first Authours thereof ; and then thou maist cal into thy remembrance our Sauiours words ; vpon which sentence be bold securely to anchour thy Iudgement : (c) (c) Math. 7. Do men gather grapes of thornes , or figs of thistles ? And with this I cease .

Thine in Christ IESVS , B. C.
A Table of the twenty Puritanicall Doctrines , alleaged in this Treatise , which tend to Vice , Sinne , and Impiety , in Fayth , Life , and Manners .

1. THe Doctrine of the Priuate reuealing Spirit .

2. The Doctrine , That God is the Authour of Sinne.

3. That Good workes are not only not conducing , but rather hurtfull to Saluation ; and therfore , That Fayth only iustifieth .

4. The Doctrine of Imputatiue Iustice .

5. The Doctrine , touching the lessening of Sinne , in respect of Mans Saluation .

6. The deniall of Freewill .

7. The Doctrine of Reprobation .

8. The Doctrine of Predestination .

9. The deniall of Purgatory .

10. The deniall of Auricular Confession .

11. The deniall of the Necessity of Baptisme .

12. The Doctrine of Diuorce of Maried Persons .

13. The deniall of all Authority , in Princes and Magistrates .

14. The Doctrine of Parity of Ministers .

15. The Doctrine of Extraordinary Vocation .

16. The Doctrine , touching Saluation of Heathens .

17. The deniall of Miracles .

18. The deniall of Holy dayes , Ceremonies , and Images .

19. The Doctrine of the Inuisibility of the Protestant Church .

20. The deniall of all Prayer , by necessary Inferences , drawne from diuers of the former Doctrines .

The names of those six Chiefe Protestants , whose flagitious Liues , being answerable to their wicked Doctrines , are briefly discoursed of , in this Treatise .

1. Beza .

2. Caluin .

3. Ochinus , who first planted Protestancy in England , in K. Edward the sixt his reigne .

4. Iacobus Andraeas .

5. Swinglius .

6. Luther .

PVRITANISME THE MOTHER , SINNE THE DAVGHTER .
The I. Part.

BEFORE we begin to vnfould the particular doctrines and Positions of Puritanisme , ( all being euen great , and as it were in labour with Libertinisme in manners ) I hould , it will not be reputed a superfluous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or By-matter ( but rather a point much conducing to our proiect in generall ) if I briefly touch vpon the necessiity of Holines of doctrine , in the fayth of Christ . For the better vnderstanding of which poynt , we are to conceaue , that Gods sacred Writ describeth two waies of a Christian man ; the one it termeth The straite way ( meaning of austerity and piety ) which leadeth (a) (a) Math. 7. & Luke 13. to life . This is (b) (b) Math. 22. the way of God ; (c) (c) Esay 26. The way of Iustice ; (d) (d) Hebr. 19. in which we ought to walke pleasing God . So deseruedly did the Psalmist celebrate the doctrine of God touching manners , in these wordes of prayse : (e) (e) Psalm . 29. Lex Domini immaculata , testimonium fidele , praeceptum Domini illucidum . To this way the Scripture opposeth the way called , The broad way . This is that (f) (f) Math. 7. lata porta , & spaciosa , quae ducit ad perditionem : the broad and spatious gate which leadeth to destruction ; (g) (g) ● . Pet. 3. promising liberty ; and (h) (h) Iude l. 4. transferring the grace of God into wantonnes . Thus we see , that the fayth and doctrine of Christ ( by which we are to regulate and gouerne our conuersation and manners ) ought to be in it owne nature , most incontaminate , pure , and holy ; voyding the soule of man , of vnlawfull concupiscence and desires .

That the Catholike Fayth of the Romane Church teacheth this strayte way of vertue and piety , is most euident . For it teacheth her children to make restitution for wrongs committed ; It teacheth , Confession of sinnes ( most vngratefull to mans nature , ) and tyeth the Confitent to sorrow for his sinnes , and to performe his enioyned Pennance ; It teacheth the keeping of set Fasts , and of prescript tymes of Prayer ; It teacheth the practising of all good workes ; It teacheth the perfection of Euangelicall Counsells , to wit , voluntary Chastity , Pouerty , and Obedience ; briefly , it teacheth and instructeth her children in points , most opposite and contrary to all those licentious Positions of Puritanisme , insisted by me in this ensuing Treatise : A course of life so peculiar to the members of the Catholike Church , as that some of our Aduersaries thus fully confesse hereof : (i) (i) Iacob . Andraea● in Concione 4. in c. ●● . Lucae . A serious and Christian discipline , is censured with vs , as a new Papacy , and a new Monachisme . And Caluin himself acknowledgeth no lesse of our Professours of former tymes , reprehending them for the same in these wordes : (k) (k) Calu l. 4. instit . cap. 12. sect. 8. Qua in parte excusari nullo modo potest &c. In which course ( meaning a rigid course of life and pennance ) the immoderate austerity of the Ancients cannot be excused , which did wholy differ from the Commandement of the Lord , and was also otherwise in it selfe most dangerous . Thus Caluin .

But now ; if ( on the contrary ) we cast our iudgments to the behoulding of the many Theses , and Speculations of Puritanisme , ( wherof I haue made choyce only of Twenty , hereafter layd open in this short Treatise ) all which are euen fraught , and loaden with liberty of doctrine ; and withall , if we do obserue , how no meaner men , then the first broachers of them ( as willing to be most firme , and true to their owne Principles ) haue incorporated the said doctrines in their owne most wicked lyues ( both which points are the Subiects of the two different Parts of this small Worke , and both proued from the Aduersaries owne expresse wordes , ) we shall rest euen amazed thereat : such a conformity and precise correspondency did their lyues beare to their doctrines .

We obserue , that Nature , which is Gods subordinate Instrument , or Lieutenant ( as I may call it ) gouerning vnder his diuine Maiesty the Vniuerse of the whole world , is endued ( among many others ) with this one Priuiledge ; to wit , that if no preueniency be made through the indisposition of the secondary causes , that the lyke in Nature euer produceth and begetteth the like . Thus irreasonable Creatures do ingender irreasonable Creatures , and men beget men ; and this oftentimes with such a great resemblance & similitude in the particulars , as that we may easily glasse the Fathers eye in the Childs face . The like ( by allusion ) we may affirme of the Theoremes and Principles of fayth , whose immediate subiect is Morality or Conuersation of life . Yf the Thearemes do resent of vertue , piety , and deuotion ; the fruites which they beget in mans soule belieuing them , are vertuousnes of life , Practise of good workes , Austerity in manners , and the like . But if the Theoremes be of such nature , as that they send & steame forth nothing els , them sensuality , libertinisme , and voluptuousnes ; then such as giue assent and beliefe to the said Theoremes , do in their manners participate of the same prophane Qualities .

Touching the vertuous liues of Catholikes in particular , proceeding from their doctrines teaching vertue , I will not heere in the displaying therof laboriously insist ; since my mayne Proiect at this present is , to spend these ensuing leaues in this later point , to wit , to demonstrate first , that the Principles of Puritanisme do inuolue in themselues the warranting of vice , falshood , and Impiety , and the dishonouring of vertue : And secondly , that the first Inuentors or coyners of them , sucking from their owne grounds & elements of doctrine ( tanquam ex traduce ) the secret poyson lying in them , haue beene men of most enormous , and facinorous liues . And now to beginne with the doctrines .

1. First I will begin with their chiefe Principle of the Priuate Spirit , which they describe very gloriously to be , (1) (1) D. Whitak . in controuers . 1 q. 5. c. 3. & 11. A persuasion of the truth from the Holy Ghost , in the secret closet of the belieuers hart . With this I begin , in that it comprehendeth within it selfe ( as a greater number doth many lesser ) diuers other positions of liberty . For first it begets an vnaccustomed pride , and elation of mind , in the belieuers of this doctrine ; seeing it teacheth , that euery one ; that enioyeth this spirit ( as euery Puritane by his owne religion ought to belieue , that he enioyeth it ) is to preferre in exposition of Scripture , & determining points of fayth , Himselfe , aboue all other mens authorities of Gods Church whosoeuer . And therefore Luther , as resting himselfe vpon this ground , writeth : (2) (2) tom. 2. contra Regem Angliae . fol. 344. Gods word is aboue all &c. I regard not , if a thousand Austins , a thousand Cyprians , a thousand Churches stood against me . And another , as presuming to enioy this spirit , thus condemneth all Generall Councels : (3) (3) Peter Martyr l. de votis . p. 476. As long as we insist in Generall Councels , so long we shall continue in the Papists errours . And the same priuiledge of this spirit doth euery obscure particuler Minister ( by the help of his owne spirit ) challenge to himselfe . Now , what an insufferable pride is it for a fellow , being but one , a man lately appearing , & for most part but meanly learned , to aduance his iudgment in matters of fayth and Religion aboue so many , so ancient , and so learned Doctours and Fathers of Christs Church , as haue flourished ?

The second kind of Sinne flowing from this Principle , is Multiplicity of Heresyes ; Seeing all Heresyes fortify themselues for the tyme , vnder the rampyer of this Priuate Spirit in interpreting the Scriptures . And from hence it is , that Vincentius Lyrinensis complayneth of the Spiritualists of his dayes in these wordes : (4) (4) l. aduers . haeres . An Haeretici diuinis Scripturae &c. Do Heretykes cyte the diuine testimonies of Scripture ? They do , and that most vehemently ; but therefore they are so much the more to be taken heed of . And hence also ryseth that Hydra of different Sects and Heresyes in these dayes , as the Moderate Protestant , the Puritane , the Brownist , the Anabaptist , the Anti-trinitarians , & others ; all which Heresyes did first take their roote from each particuler mans priuate spirit , interpreting the Scripture in a different sense and construction from the rest of his Brethren . And hereupon it proceedeth that so many hundreds of bookes mentioned by Coccius , and by (5) (5) Coccius in thesauro tom . 2. & Hospiniam in his Historia Sacramentaria parte altera . Hospinian the Protestant , are written by the Professours of the foresaid Sects , one against another ; and often by men of the same Religion , euen against others of their owne Brethren .

The third current of this Reuealing Spirit runneth not only to interpreting of passages of Scriptures , which meerely touch Speculation in matters of fayth ; but also to giue most sensuall explications of such Texts thereof , as may best sort to liberty and sinne . Thus ( but to instance in one , in place of many ) the priuate Spirit hath cast such an exposition of these wordes : (6) (6) Matth. c. 5. qui dimiserit vxorem suam , exceptâ fornicationis causâ , facit eam maechari : & Qui dimissam duxerit , adulterat . Whosoeuer shall dimisse his wife , except for cause of fornication , maketh her to commit adultery : and he , that shall marry her that is dimissed , committeth adultery . As that it teacheth that in case of fornication on the wyues syde , the husband may marry agayne ; and consequently if his future wyues should offend therein , might haue a dozen , twenty , or more wyues liuing all at one instant . Thus the Priuate Spirit for his better maintayning of his voluptuous doctrine of Polygamy referreth those wordes , excepta fornicatione , to be the cause of taking a second wife , which are to be referred only to the cause of a mans dimitting , or parting with his wife , according to the exposition of (7) (7) In exposit. huius loci . Ierome , & almost all others .

2. In this next place I proceed to that doctrine of theirs , which teacheth that God is the Authour of sinne ; seeing this blasphemy implicitly contayneth within it selfe ( as a greater circle doth the lesse ) diuers other strange Paradoxes , taught by the Puritans . And first we find Luther thus to teach : (a) (a) Luth. in assertion . damnat . per Leonem . art. 36. How can man prepare himselfe to good , seeing it is not in his power to make his wayes euill : for God worketh the wicked worke in the wicked ? Againe ; (b) (b) Vbi supra . Art. 36. Nullius est in manu &c. It is not in the power of any man , to thinke euil or good ; but al things proceed from absolute necessity . Swinglius heerto accordeth saying : (c) (c) Tom. 2. de Prouident● Dei . fol. 166. sayth : Mouet Deus latronem ad occidendum &c. and there againe : Deo impullore latro occidit . and finally , Latro coactus est ad peccandum . God moueth the theefe to kil , & the theefe killeth , God procuring him . Yea , the theefe is enforced to kill . Melancthon thus affirmeth of the adultery of Dauid : (d) (d) In Rom. 8. The adultery of Dauid was the proper worke of God , as was the conuersion of Paul . Which sentence in Melancthon (e) (e) L. de vniuers . Grat. p. ●09 . Hemingius the Protestant reciteth , & vtterly condemneth Melancthon for such his iudgement therein . Caluin sayth : (f) (f) Instit. l. ● . c. 18. sect. 1. That God pronounceth Absaloms incestuous pollution of his fathers bed , to be his owne worke . And further Caluin layeth the foundation of this his doctrine in these wordes : (g) (g) Iustit . l. 3 c. 23. sect. 6. What thing soeuer God doth foresee , the same he willeth : and vpon this false ground concludeth , that God causeth sinne in man , because he fore-feeth it in him . Beza conspireth in iudgement with the former Authors , thus playnely teaching : (h) (h) In his display of Popish practises . p. 202. God exciteth the wicked will of one theefe to kill another , guideth his hand and weapon , iustly enforcing the will of the theefe .

Finally ( to omit many others ) D. Willet thus iumpeth with the former , saying : (i) (i) In Synops. Papism . pa. 563. God not only permitteth , but leadeth into temptation , with an actiue power , and not permissiuely . Now , howsoeuer the fore-named Authours do seeke to auoyd in wordes , the scandall necessarily attending on this their blasphemous doctrine ; yet they stand so iustly chargeable with teaching , that God is the authour of sinne , as that they are for their maintayning this their doctrine , written against by diuers other most learned Protestants , as by Osiander the Protestant , whose wordes are these : (k) (k) Enchirid. contra Caluinist . c. 7. There openeth a gulfe of hell of Caluinian doctrine , in which God is sayd to be the Authour of sin . By Castalio , thus inueighing against Caluin : (l) (l) Lib ad Calu. de praedest . By this meanes not the diuell , but the God of Caluin is the Father of lyes ; By Iacobus Andreas , who thus playnly writeth ; (m) (m) In epit tom . Colloq . Montisbelgar . p. 47. Deus est author peccati secundum Bezam ; finally by (n) (n) In Ecclesiast. Policy . l. 5. p. 104. M. Hooker , (o) (o) In his defence of M. Hooker . pag. 62. D. Couell , and diuers others for breuity heer omitted : so crasse and repugnant is this their doctrine to those wordes of holy writ : Non Deus volens iniquitatem , tu es ; as also to the sentence of S. Iames the Apostle : (q) (q) Cap. 1. let no man when he is tempted , say he is tempted of God ; for God is not a tempter of Euills , & he temptteth no man ; but euery one is tempted of his owne concupiscence &c. (p) (p) Psalm . 55.

Now , admitting this doctrine of God , being the Authour of our sinne , to be true ; how willingly is man drawne to Sinne by giuing assent therto ? Seeing by this doctrine he may disburden himselfe of all fault therein , and transferre it vpon God , as being the highest and most forcible cause or agent thereof : so strong a sanctuary he hath for his Sinne. And which is more , he may pretend , that if it be the part of a dutifull Subiect , officiously to performe , what his Prince commandeth ; much more then doth that man deserue reward ( rather then punishment ) who with all sedulity , and readines of mind and will stands prepared ( as an inferiour and seruiceable Instrument ) to put that in execution , which God ) who is the supreme Lord of all ) commandeth , willeth , and euen forceth him to act , or doe . And yet more ; this doctrine euen potentially commandeth vs to sinne ; seeing the Scripture exhorteth vs in infinite places to doe good , & consequently to sinne ; for sinne ( if God be the Authour thereof ) is good ; for we reade : (r) (r) Genes. 1. Cuncta quae fecerat Deus , erant valde bona .

Lastly by this doctrine , we ought not to repeate that passager in our Lords Prayer : Forgiue vs our trespasses &c. by reason we doe not offend in committing them ; since not we , but God worketh them : yea , we should rather be blamed and rebuked for reciting of the sayd sentence ; because it would imply that we had some penitency , and repentance of them ; but it is a thing displeasing to God , for man to haue a dislike of that which God worketh in him , or to be refractory or stubborne to his will and disposall ; since the same Lords Prayer teacheth vs , that we ought in all things to say , Fiat voluntas tua . Seest thou not ( good Reader ) not only how potently this former blasphemous doctrine moueth man to commit any sinne whatsoeuer , as laying the fault thereof vpon God ; but also how it freeth him from all future griefe or repentance therof ; as presuming himselfe to be but a naked Instrument , necessarily concurring to the performance of Gods will and pleasure in him ? And thus farre of the working efficacy of this most impious doctrine , of God being the Authour of sinne .

3. In this next place we will descend to the doctrine touching Good workes , first broached by Luther , and others , and now entertayned by the Puritans of these dayes ; where we shall find , that in their depressing of them they are most luxuriant and plentiful ; and consequently , that they beare a fauourable eye to vice and sensuality . And first I will display their doctrines of good workes in generall ; that performed , I will descend to good workes in particuler . Now for the greater vnderualewing of them , Luther thus endodoctrinateth his followers . (r) (r) In his sermons englished 1578. pag. 47. Workes take their goodnes of the Authour ; and (s) (s) Ibid. pa. 276. no worke is disallowed , vnles the authour thereof be disallowed Luther further thus teacheth : (t) (t) Luther vpon the Galath . englished . fol. 68. It is impiety to affirme , that fayth , except it be adorned with charity , iustifyeth not .

Swinglius expressely sayth ( therby to deterre men from practising of good workes ) that , quaecunque promissa operibus nostris facta sunt , Hyperbolae sunt ; All promises made in the Scripture to our workes : As , if thou wilt enter into life , keepe the Commandements &c. are but amplifications of speach aboue the truth .

M. Fox recordeth , Tindall the Protestant to say : (u) (u) Act. Mon. pag. 1336. That there is no one worke better then another : as touching pleasing of God : to make water , to washe dishes , to be a Sower , or an Apostle , all is one to please God . These men yet proceed further : for Illyricus ( the famous Lutherane ) thus writeth : (x) (x) Il●yrie . in praefat. ad Rom. To affirme that good workes be in any respect necessary to saluation , ( he meaning only , but by way of accompanying fayth ) is a Papisticall errour : he futher terming it : The doctrine of the new Papists . And Conradus Slussemburg ( the great Protestant ) writeth : that (y) (y) In Catalog . Haeret . l. ●3 . in epist. dedicatoriâ . p. 22. Good workes are not necessary ( necessitate praesentiae ) by way of presence to mans iustification . Yea Luther proceedeth yet further , teaching ( marke good Reader and be amazed ) that , (z) (z) Luth. tom. 1. propos . 3. Fides nisi sit sine &c. Fayth , except it be without euen the least good workes , doth not iustify , nay it is not fayth . Which saying (a) (a) In his defence of M. Hooker , printed 1603. pa. 42. D. Couell , acknowledging it to be Luthers , termeth : (b) (b) In his defence of M. Hooker . pag. 42. Harsh , and iustly called in question by the Church of Rome . Vpon this former doctrine these men further teach , (c) (c) Luth. serm. de Moyse . that the keeping of the ten Commandements doe not belong to vs Christians . And the Deuines of Wittenberg ( as also Melancthon ) are also charged with this errour by (d) (d) Hutterus in his explicat . libri Concordiae . printed 1608. art. 5. c. 1 pag. 478. Hutterus , publike Protestant Professour at Wittemberg : He calling the defendours of this position : Anti-nomi , that is , Enemyes to the Law .

The same doctrine is ( to omit others ) taught by M. Fox , thus saying : (e) (e) Act. Mon. 1335. The ten Commandements were giuen vs , not to keepe them , but to know our damnation , and to call for mercy of God . With whom agreeth herein D. Whitakers in these wordes : (f) (f) Contra Camp. rai . 8. Qui credunt , ij non sunt sub lege , sed sub gratia &c. They which belieue are not vnder the Law , but vnder Grace . What is more to be said ? Christians are freed from the curse of the Law ; meaning from the punishment , due for the breach of the Commaundements . I will conclude this point with D. Willets wordes : (g) (g) Synops. Pap. pag. 564. The law remayneth still impossible to be kept by vs , through she weakenes of our flesh , &c. Thus by these mens doctrine we sinne not in breaking any of the Commaundements , as in stealing , committing adultery , and the like ; for man sinneth only in breach of those precepts which are giuen him to obserue and keep . To conclude this passage of good workes in generall , Luthers iudgment of workes is this : (h) (h) Luth. in Assert . Art. 32● All good workes , God iudging them , are mortall sinnes , God resting propitious , veniall and more pardonable .

Now , if Luthers doctrine be here good , then followeth it , that who laboureth to performe a good worke , is of the diuell : my reason is this : we read , that (i) (i) 1. Iohn . 3. who committeth sinne is of the Diuell : but who doth a good worke , sinneth : because by the former doctrine of Luther , we are taught , that euery good worke is sinne . Thus according to Luthers doctrine , he sinneth , who prayeth , who practiseth the workes of faith , hope , and Charity , seeing all these in the iudgment of Luther , are sinnes . Agayne , Gods word commandeth vs to flie sinne : (k) (k) Psal. 36. Declina à malo , Therefore we are commanded by God to flie the doing of any good worke ; because euery good worke in Luthers iudgment , is sinne . See how forcibly this doctrine of Luther by necessary sequels & deductions withdraweth vs from the practising of vertue , and exercise of Good Workes . Now to come to good workes in particuler .

The three principall Good workes , which necessarily and essentially concurre to the vowes of euery Religious order are ; to wit , Chastity , by the which a man voweth perpetuall continency from the pleasures of the flesh , according to that , (l) (l) Math. ●9 . Sunt Eunuchi , qui seipsos castrauerunt , propter regnum caelorum . Pouerty , by the which is voluntarily renounced the enioying in priuate of any temporall goods , as riches , honours &c. only resting content with poore fare , or diet , and apparell ; (m) (m) Math. 19. Si vis perfectus esse , vade , vende omnia quae habes , & da pauperibus , & habebis the saurum in caelo .

Obedience , through which the will & mind of one stands , in all lawfull things subiect to the will and disposall of his superiour . Now marke , how these three vertues are betrampled vpon by our Aduersaries , with all indignity and scorne . Touching Chastity , D. Whitakers iudgment is , That (o) (o) Contra Cam●rat . 8. p. 15● . Virginity is not simply good ; but after a certaine manner . But Luther proceedeth further , saying : (p) (p) Tom. ● . Wittenberg . ad cap. 7.1 . Cor. Yf we respect the nature of Matrimony , and single life , Matrimony is as gold , and the spirituall state of single life , as dung .

Concerning Voluntary Pouerty , D. Willets censure is this : (q) (q) In his Synops. pag. 245. He is an Enemy to the glory , of God , who changeth his rich estate , wherein he may serue God , for a poore . Touching Obedience , you may see how they stand disaffected towards it euen out of their owne not practising of it , since they loath all Obedience with a most inexplicable dislike . I will close this point with their doctrine of fasting , to which vertue the Religious men of the Catholike Church are most deuoted ; M. Perkins iudgment is , that (r) (r) In his reformed Catholike . pag. 220. fasting in it selfe is a thing indifferent , as is eating , and drinking . And D. Willet accordeth thereto , thus writing : (s) (s) In Synops. pag. 241. Neither is God better worshipped by eating , or not eating . And more particulerly touching the deniall of set tymes of fasting , appointed only for spiritual ends , (1) (1) D. Fulk against the Rhemish Testam . in Math. 15. D. Fulke is not ashamed to obiect and insist in the authority of the old Heretike Montanus , for the deniall therof . And D. Whitakers blusheth not to call the Catholike Churches vse therein , (2) (2) D. Whitak , cont . Duraeum . l. 9. pa. 839. The doctrine of Diuells . Thus far of the former points , of Vowed Chastity , voluntary Pouerty , voluntary Obedience , and fasting ; in the depressing whereof , our Aduersaries do withall depresse our Catholike doctrine of Euangelicall Counsels , which teacheth man to arriue to more high points of perfection in vertue , then the vulgar and common sort of Christians are accustomed to exercise . And vpon these grounds and doctrines they deny the lawfulnes of Monasteries , and other Religious houses ; whitherunto men and women retire themselues , for the better seruing of God in austerity of life , & abandoning the pleasures of the world , so pernicious and exitiall to mans soule .

4. In the next place we will touch a little vpon our Aduersaries doctrine , of Imputatiue Iustice ; by which they teach , that man hath no true and reall Iustice contracted of fayth , hope , and charity , inherent in his soule , but that his Iustice is meerely relatiue , as being only an application of Christs Iustice vnto him . By the which neuertheles Caluin teacheth , that (t) (t) L. 3. Instit. c. 2. numb . 28.42 . a man is as secure of his saluation ; as if he did already enioy heauen . And accordingly hereto our Aduersaries further teach , that (u) (u) Illyricus in varijs libris de Originali peccato Calui . Insti . l. 2. c. 3. Kempnit . contra cens . Col. the Image of God is wholly obliterated in man ; all his fayre impressions are so extinct , as that the regenerate and Holy man is intrinsecally nothing els , then meere Corruption or contagion . Now these doctrines are forged by them , therby to withdraw vs from seeking to be truly vertuous , ( seeing by this their former doctrine , man is not possibly capable therof ; ) but that therby we disburdening our selues of keeping the Commandements , or exercising of vertuous actions , may only by fayth seeke to lay hands vpon the kingdome of Heauen .

5. But now to cast our eye vpon the other end of the ballance , & as we haue here aboue seene , how our Aduersaries haue depressed & beaten downe the worth of all vertue & good workes ; so let vs a little consider , how they labour to extenuate , and lessen by their positions , the atrocity of all Vice and Impiety , that so they may seeme lesse worthy of reprehension and dislike , for their imbracing of such courses . And first . Let vs take into our consideration , that Position of theirs , which teacheth , that all sinnes (x) (x) So teacheth Calu. in Antidot . Conc. Trident . And Wickliff apud Waldens . de Sacram. c. 134. are equall , if so God , as Iudge , do weigh and ponderate them . Now doth not this doctrine much encourage that man , who is resolued to commit but any one lesser sinne , also to perpetrate the most sacinorous crime whatsoeuer , seeing he is herby taught , that the lesser sinne , and the greatest are alike , and of the same nature , in Gods iust trutination & weighing of them ? But to proceed further . Touching the diuision of sinnes , they teach , that to the true Professours of the Ghospell , the most flagitious sinne that is , is only (y) (y) Musculus in loc. com . de peccat . sect. 5. D. Fulk against the Rhemish Test . in epist. loan sect. 5 Calu. Instit. l. 3 c. 4. sect. 28. Veniall : thus they , making the difference of sinnes not to proceed from their difference in their owne nature , but from the diuersity of the parties committing them . Now euery one of our Precisians is bound by the Principles of his owne Religion , to belieue himselfe to be one of the faythfull : Therfore let him sinne in neuer so grieuous a manner , such sinne in him is but veniall , and easily pardonable . O Phrensy of Iudgment ! And hence it is , that some of them do thus write : (z) (z) D. Wotton in his answer to the late Popish Articles . pag. 92. & 41. To the faythfull the sinne is pardoned , assoone as it is committed . And D. Whitakers accordingly teacheth , that , (a) (a) De Eccles contra Bellar. controu. 2 q. 5. pag. 301. Si quis actum fidei habet , ei peccata non nocent ; who exerciseth an act of fayth ( to wit , that Christ died for him ) that man no sinnes can hurt . And hence further it is , that D. Fulke teacheth that (b) (b) In the Tower disput. with Edm. Cam●ian , the second dayes Conference . Dauid when he committed adultery , was and remained the child of God : And againe , M. Fox thus writeth : (c) (c) Act. Mon. pag. 1338. When we sinne , we diminish not the glory of God , all the danger of sinning , being the euill example of our neighbour . Another saith : That (d) (d) Vide Epitom . Colloq . Montisbelg . p. 44. & 48. He , who doth once truly belieue , cannot afterwards fall from the grace of God , or lose his fayth by adultery , or any other like sinne : and accordingly , Beza affirmeth , that (e) (e) Beza in respons. ad Colloq . Montisbel part . alter p. 73. Dauid by his adultery and murther did not lose the Holy Ghost , and fall from his fayth . And if Dauid still continued in that happy state , why may not other Adulterers and murtherers enioy the same priuiledge and warrant ? To conclude , the last vp shot of them in this point is thus deliuered in Luthers wordes : (f) (f) Luth. in captiuit . Babilon . fol. 74. Ita diues est homo Christianus &c. A Christian man is so rich , as that he cannot lose his saluation , quantiscunque peccatis , by any sinnes how great soeuer , except he will not belieue . And for a close of all , he further thus teacheth : (g) (g) Luth. in loc. com . cl●ss 5 c. 17. p. 68. Vt nihil iustificat , nisi fides ; ita nihil peccat , nisi incredulitas . As nothing iustifyeth , but fayth , so nothing sinneth , but vnbeliefe and incredulity . Thus far hereof .

Now to recapitulate a little . If a man cannot loose his saluation , but only by want of beliefe : if a Murtherer and adulterer , euen during the tyme of perpetrating these acts , do not loose the Holy Ghost , but remayneth the child of God ; if who once belieueth cannot after fall from the grace of God ; if one act of fayth taketh away all Sin ; if sinne be pardoned to the faythfull , assoone as it is committed ; if to the faythfull the most atrocious Sin is but veniall ; if the greatest Sin be but equall to the least ; To conclude , if we are to belieue , that not we , but God himself is the authour of our sinne , he forcing , and compelling vs to theft , murther &c. and that the Adultery of Dauid was Gods proper worke ; I leaue to any indifferent iudgement , whether considering how proue and propense Man is to Sinne of his owne corrupt nature , these Theoremes and Principles of our Aduersaries do not mightly encourage men to commit Sinne , and this with all impunity , and want of feare of punishment .

But I will conclude these two former paragraphs of good workes , and sins , with some acknowledgements of the learned Protestants touching these two former points ; and how preiudiciall this doctrine of a Iustifying fayth is to vertue , and gratefull to sinners . Iacobus Andreas ( that learned Protestant ) speaking in the person of these defendours of only fayth , with reprehension of them , thus discourseth : (h) (h) Concione 4. in c. 21. Lucae . We haue learned to be saued only by fayth , we cannot satisfy by our Almes , fasting , prayer ; therfore permit vs , that we may giue ouer these thinges , seeing that we may be saued otherwise by the grace of God . And further the same Protestant thus writeth : (i) (i) Andraeas , vbi supra . That all the world may know them to be no Papists , nor to trust in good workes , they take course to put none in practise . Whereunto M. Stubs the Protestant , thus accordeth : (k) (k) In his Motiues to good workes , printed 15●6 . pag. ●2 . The Protestant trusteth to be saued by a bare and naked fayth ( deceauing himselfe ) without good workes , and therfore either careth not for them , or at least setteth little by them . Who further thus writeth : There are ( I feare me ) mo good workes done daily by the Papists , then by the Protestants ; he giuing his reason thereof in his former words : so euident it is , euen by the confessions of the learned Protestants themselues , that the doctrine of only fayth , of disualewing the worth of good workes , and of lessening the grieuousnes of Sinne , openeth a fludgate to all Impiety whatsoeuer , and precludeth or shutteth vp the way , for the exercise of Vertue , and Piety .

6. In this place I will treate of Free-will . The which our Aduersaries deny to be in man , The Protestants are so full and confessed in the deniall of free-will , as it would be but superfluous to amasse together the many such their aknowledgments . Therefore I will content my selfe with Luthers doctrine herein . His wordes are these : (l) (l) Luth. in assertion . Art. 36. Th same doctrine is taught by Caluin Instit. l. 2. c. 3. sect. 11. by M. Willet his Synops. pag. 808. 810. & by all other Precisians . Free-will is a fiction in things , or a title without substance , because it is in no mans power to thinke any thing euill or good , but all things &c. happen by absolute necessity . And thereupon in hatred of freewill , Luther did write a booke , entituling it , de seruo arbitrio ; in one place wherof he thus further teacheth : The foreknowledge and omnipotency of God fighteth agaynst our freewill . So forgetfull it seemes was Luther of those wordes of our Sauiour : (m) (m) Math. 23. How often would I haue gathered thy children togeather &c. and thou wouldest not ?

Now doth not the denyall of Free-will become a Sanctuary for all Sinnes whatsoeuer ? May not the thiefe say in his owne defence by force of this doctrine ; that it is not in his Freewill or choyce to forbeare stealing , the Murtherer to forbeare Homicide & Mans-slaughter , the Fornicatour and adulterous man or woman to forbeare Adultery or Fornication , the traytour to forbeare committing of treason against his Prince or common wealth ? & are they not all secured and iustly exempt from al punishments for such their sins , admitting ( as they are catechized by this their denyall of Freewill ) that it was not in their power to abstaine from the perpetrating of the forsaid sins ? Since punishment is due only to such transgressions , which are in the power of the transgressor to performe , or not to performe .

7. I wil next come to our Aduersaries doctrine of Reprobation and Predestination ; since they chiefly depend vpon the denyall of freewill . Touching Reprobation they thus teach . Caluin thus writeth of this point : (n) (n) Calu. Instit. l. 3. c. 23. sect. 6. Consilio nutuque &c. God doth ordaine by his Counsell and decree , that among men some be borne destined to certaine damnation from their Mothers wombe ; who by their destruction may glorify God : and this without any respect had to their workes good or euill . And Beza further in defence hereof maintayneth that (o) (o) In respons. ad act . Colloq . Montisbelg . part . alter . pag. 215. & 221. God did not suffer death for those men , so ordained to destruction .

The same Beza further yet proceedeth herein , thus saying : (p) (p) Beza vbi supr. in praefat. p. ●1 . et . p. 123. Many Infants ( of belieuing Parents ) being baptized , are notwithstanding damned though the secret decree of God . And hee●pon he most blasphemously thus concludeth : (q) (q) Bez. in his Treatise Englished and entituled the display of Popish practises . pag. 17. & 31. God createth some to destruction , createth to perdition , predestinateth some to his hatred & destruction . So litle Beza regardeth those words of holy writ : (r) (r) Ezech. 33. As I liue , saith the Lord , I desire not the death of the wicked , but that the wicked turne from his waies , & liue . And againe : (s) (s) 2. Petr● 3. & 1. Thessal. 5. God is not willing , that any perish , but that all returne to pennance .

8. Now , touching the doctrine of the Certainty of mans saluation , or Predestination , thus our Aduersaries teach . Luther affirmeth , that (t) (t) Tom. ● . epist. Latin . fol. 334. ad Philipp . no sinne can draw vs from Christ , although we should commit fornication , or kill a thousand tymes in one day . And Iacobus Andraeas confirmeth the same in these wordes : (u) (u) In epitom . Colloq . Montisbelg . pag. 48. & 44. He who once truly belieueth cannot afterwards fall from the grace of God by his adultery , or any other lyke sinnes ; And heerupon ( as aboue it is set downe ) they teach , that Dauid , when he did commit murther , was , and remained the Child of God , and consequently , he was certaine of his saluation . To which end of certainty of Saluation , D. Whitakers thus writeth : Fides (x) (x) D. Whitak . contra Camp. rat. 8. aut perpetua , aut nulla est . And hereupon they conclude , that euen during mans committing of Sinne , he is certaine of Saluation , seeing it would otherwise follow , ( which our Aduersaries will not admit ) that his former certainty was no certainty at all : so crosse these men tread to the steps of the holy Scripture : (y) (y) Ezech. 18. If the iust man do turne away from his righteousnes &c. in his sinne he shall dye . And , (z) (z) Rom. 11. Yf we abyde in his goodnes , otherwise we shal be cut of .

Well now , to look backe vpon these two doctrines of our Aduersaries , touching Reprobation , and Predestination or Election : marke , how forcibly they incite a man to all turpitude in manners : may not any man belieuing the same doctrines to be true , thus dispute with himselfe ? Either I am already vnalterably and infallibly reprobated to Hell , or predestinated to Heauen , and this without any reference or foresight of my workes , good or bad . ( this the former alleaged Protestants teach me to belieue , & this I am to belieue ) Yf I be reprobated , let me exercise neuer so many good workes , and liue piously in the highest degree , yet certaine it is , I shal be damned . Yf I be predestinated to Saluation and Heauen , then cannot any sinnes committed by me ( though neuer so great and enormous , seeing my predestination is without preuision of workes ) hinder my Saluation , but certainely and assuredly I shall be saued . Seeing then a bad life cannot hinder my saluation , nor a good life preuent my Reprobation , I will during the tyme I liue , enioy all pleasures whatsoeuer ( though neuer so vnlawfull and prohibited in the Holy Scripture ) without any remorse of conscience . Vpon these said grounds the belieuers of them may , in this former manner discourse , and I probably assure my selfe , that many hundreds in England belieuing our Aduersaries doctrines therein , do vpon such their beliefe , ingulfe themselues in all wickednes , and dissolution of life and manners . Thus farre briefly of this point .

9. I proceed to their deniall of Purgatory . By the deniall therof men are taught , that let them practise all wickednesse whatsoeuer , either in murther , adultery , fornication , Robbery , extorsion or any otherwise , yet if at the houre of his death , a man haue but on act of fayth , he is certaine to go immediatly to Heauen , without suffering any temporall paynes for his former Sinnes , or without making restiturion for the iniustice , losses , and wronges by him proffered to others . Now this doctrine ( I say ) much encourageth men to Sinne ; and the rather , seeing their finall Saluation resteth only but vpon a bare act of fayth and beliefe , which they maintayne , euer to be in the power of the faythfull to performe : So little eare they giue to those wordes of Holy Scripture , spoken of the state of the man cast in prison , wherby is shadowed the soule in Purgatory : (a) (a) Math. 5. Non exibis inde , donec reddas nouissimum quadrantem .

10. The deniall of Auricular Confession of our sinnes , in like sort much harteneth a man to sinne , seeing by that doctrine he is taught , that it is sufficient to confesse them in hart only to God : whereas on the contrary , to belieue , that God hath appointed , that there are certaine men allotted by him in his Church , to heare all particular sinnes of others , much deterreth and withdraweth vs from sinning , considering that shame is a great hinderance of sinnes , and how vngratefull and vnpleasing it is to mans nature to reueale euery secret sinne , euen in expresse and particuler wordes ( or els not to haue them remitted to him ) to another man . But we must rest contented with the Institution of Christ : (b) (b) Ioa● . 20. Whose sinnes you shall forgiue , they are forgiuen ; and whose you shall retayne , they are retayned . But how shall it be knowne , what sinnes are to be forgiuen , and what sinnes to be retayned , except it be first knowne , what the particular sinnes are ?

11. Our Aduersaries deniall of the necessity of Baptisme , causeth ( no doubt ) that many Children borne of Puritaine Parents are not baptized at all , but remaine during all their life in that Heathenish estate , subiect to eternall damnation . That the necessity of this Sacrament is not required , is taught by Luther , who thus teacheth : (c) (c) Lib. de captiu . Babylon . Yf thou hast receaued Baptisme , it is well , if thou wantest it , no losse : Belieue , and thou art saued before thou be baptized . That Baptisme of Children borne of the faythfull , is not necessary , is further taught ( as appeareth from the (d) (d) Pag. 105. Suruey of the booke of Common Prayer ) by (e) (e) In his meditation vpon the 122. Psalme . pag 92. M. Willet , and most resolutely by Caluin , and Beza in many places ouerlong to recite . But we fynd Gods Holy Word to teach the contrary : (f) (f) Ioan. 3. Vnles a man be borne agayne of water and the spirit , he cannot enter into the Kingdome of God .

12. Touching the licentious doctrine of diuorce in case of any impotency , or otherwise , Luther thus teacheth : (g) (g) Serm. de Matrimonio . If the wyfe will not , or cannot ( to wit , performe the act due to Mariage ) let the mayde come . Of which sentence D. Whitak . was so ashamed , as that he thus writeth : (h) (h) Contra Camp. rat. 8. Luthers iudgment in this kind of diuorce , I do not defend . Yet Luther further teacheth thus : (i) (i) Luth. in Proposit . de Big●m●a edit. 1528. propos . 62. 65. 66. Poligamy , or hauing many wyues at once , is no more abrogated , then is the rest of Moyses Law ; and it is free , as being neither commanded , nor forbidden . Bucer is as indulgent and full herein as Luther , for Bucer teacheth diuorce , and marying agayne with another , in case that (k) (k) Bucer in Script . Anglic de regno Christi . l. 2. c. 26. c 37. c. c. 42. one depart from the other , in case of Homicide , or theft , or but in repayring to the Company or banquets of immodest persons ; or in case of incurable infirmity by Childbirth , or of the mans falling into Lunacy , or otherwise . And further it is taught expresly by (l) (l) Beza lib. de repudijs & diuortijs . p. 1●3 . Beza , (m) (m) In Synops. of the yeare 1600. pag. 685. M. Willet , (n) (n) In partition : Theolog. pag. 739. Amandus Polanus , and others , that in case but of the husbands departure , he might becaused by his wyfe to be proclaimed , & if he did not returne within the time appointed , that thereupon the Minister might giue the wyfe licence to marry agayne . I assure my selfe , there are many hundred wiues in England , who would be glad of their husbands long absence , and not returne , and of the execution of this doctrine , therby to satisfy the flesh by marying agayne ; So dangerous is this Position of diuorce ( if full practise thereof were made , as in part it is ) to the state of wedlocke , & to the inuiolable bond of chastity , which the one party in mariage oweth to the other . But let vs remember , that we read : (o) (o) Math. 19. Which God hath ioyned togeather , let no man separate .

13. Touching the authority of Princes and all Magistrates , our Aduersaries do strangely dictate . And first Luther thus teacheth : (p) (p) Luth de secular . potest . in tom. 9 German . Among Christians , none can , or ought to be a Magistrate ; (q) (q) Luth. vbi suprà . ech one is to other equally subiect . And yet more : (r) (r) In se●mons Englished , & printed . 1579. p. 97. As Christ cannot suffer himselfe to be tyed by lawes &c. so ought not the conscience of a Christian to suffer them . With Luther agreeth Swinglius in thus betrampling all soueraignty : (s) (s) Tom. 1. in explana . Art. 42. When Princes do euill , and contrary to the rule of Christ , they may be deposed . Caluin is no lesse sparing in censuring Princes , for thus he writeth . (t) (t) ●n Daniel c. 6. Earthly Princes depriue themselues of authority , when they erect themselues against God &c. and we are rather to spit vpon their faces , then to obey them . I will close this Scene with Beza , who did write a booke entituled , de iure Magistratuum in subditos : A booke so destroying all obedience to the Prince and Magistrate , that D. Sutcliffe thus censureth thereof : (u) (u) In his answere to a certaine Libel supplicatory . p 75. Beza in his booke of the power of Magistrates , doth arme the Subiects against their Prince , in these cases &c. And further saith thereof : (x) (x) Vbi sup. p. 98. It is a booke , which ouerthroweth in effect all authority of Christian Magistrates . But here I would demaund of these men , how do they answere those diuine Testimonies ? (y) (y) Rom. c. 13. Who resisteth the Power , resisteth the ordinance of God : and they that resist , purchase to themselues damnation . And agayne : (z) (z) Rom. vbi supr. We ought to be subiect euen of necessity , & for conscience sake .

But now let vs contemplate a little vpon the dangerous effects ordinarily ensuing of this doctrine of deniall of the authority of Princes , and Magistrates . And first if Luthers doctrine be true , that ech one is equall to another , and that there ought to be no Magistrates : This being ( I say ) once granted , what an insufferable confusion , and Anarchy would there be in the society of Christians ? seeing from hence it would follow , that there should be no lawes to keepe men in duty , no Magistrates to punish the delinquents , no rewards for well-deseruing men , no chastisement for malefactors . Would there not be in such a State daily perpetrated all homicide , theft , rapine , incest , Adultery , fornication , and all other most flagitious crimes whatsoeuer , and all this with all impunity , and without the least feare of any castigation ▪ Were not this a Common wealth fitting to be instituted rather by mans Ghostly Enemy , as being the high way to lead soules to Hell , then by Christ , who suffred death for our sinnes ?

Agayne , admit that the subiects might rise at their pleasure in armes against their King , as the former sentences of Swinglius , Caluin , & Beza do warrant ; what tumults , what intestine seditions , and simulties , what insurrections would there be in euery Monarchy , and absolute State ? finally what vtter euisceration and disbowelling ( as it were ) would be made in euery such nation euen by it owne borne subiects ? And were it not far better , for such Princes rather to hide themselues in solitude and obscurity , and to liue vnder the hatches of a priuate state , then to be placed vpon this glorious ( yet most dangerous ) Theater , or Stage of supreme soueraignty and domination ?

14. To this former may be adioyned their doctrine , of Parity of Ministers in the Church , by the which they teach , that there ought not to be any Bishops , but that euery Minister should haue equall authority and Iurisdiction . All the Puritanes are so precipitate and headlong in this doctrine , as that it would be needles to set downe their many sentences thereof : Therefore I will content my selfe with the wordes of our English Puritanes , who thus write : (a) (a) This is to be seene in the booke entituled : Constitutions and Canons Ecclesiasticall , printed 1604. The gouernment of the Church of England by Archbishops , Bishops , and Deanes , is Antichristian , and repugnant to the word of God .

Now if all Ministers should haue one and the same authority , and that there should be no subordination amongst them , what a distraction and confusion would follow to be in the Church ? And how ready would euery illiterate Minister be to vent out new doctrines and Heresies , without all controule ; & such Heresies , as would not only infect the vnderstanding with falshood and errour , but also the will with Sinne and wicked conuersation ? Againe , who then would there be to chastise the Ministers themselues for their great dissolution of life , touching drinking , fornication , & adultery , too much vsed by many of them at this day in England , to the great disedifiing of many more sober and temperate Protestants .

15. To the former I may range their doctrine of extraordinary calling ; by the which they teach that there is extraordinary of calling Ministers immediatly from God himselfe , without the concurrency therto of man , or imposition of any Bishops hand . And accordingly we find Caluin thus to writ of himselfe and other first Preachers of the Protestant Religion : (b) (b) The Protestant Lascitius reciteth this saying of Caluin . l. de Russor . Muscouit . &c. c. 23. Quia Papae Tyrannide &c. Because through the tyranny of the Pope , true Succession and Ordination was broken of , therefore we stood in need of a new Course heerin ; and this function or calling was altogether extraordinary . To which accord the wordes of M. Perkins , saying : (c) (c) In his workes printed 1605. fol. 916. The calling of Wickliffe , Hus , Luther , Oecolampadius , Peter Martyr &c. were extraordinary . As also those of D. Fulk● : (d) (d) Against Stapleton , Martiall . &c. pag. 2. The Protestants , who first preached in these dayes , had extraordinary Calling . But how repugnant is this their calling , to the calling of the ministery mentioned in holy Scripture ? (e) (e) Hebr. 5. No man taketh the honour ( vz. of Priesthood ) to himselfe , but he that is called of God , as Aaron was . And agayne : (f) (f) Rom. 10. How shall they preach , except they be sent ?

But now heer I vrge , that as Caluin and the rest , by challenging to themselues an extraordinary Calling , broached the former new doctrines , touching liberty and licentiousnes of life , neuer before heard of ; so why may not others in like manner heerafter , as of late the Libertins , the family of loue , and other sectaries haue done , aryse , and assuming to themselues the like priuiledge of Extraordinary Calling from God alone , dogmatize other new doctrines , as pernicious to manners , vertue , and good life , as these former wicked doctrines are ?

16. In this place I wil touch the string of the most wicked doctrine of Swinglius , & other his fellow-Ministers , who teach plainly , That Heathens , not belieuing in Christ ( and so euer continuing ) may yet be saued . For first Swinglius doth thus gentilize : (g) (g) Swingl . in l. epist. Oecolamp . & Swingl . l. 1. pag. 39. Ethnicus , si piam mentem domi foueat , Christianus est , etsi Christum ignoret . A Heathen leading a good life , is a Christian , though he know not Christ . And Swinglius further particularly writeth : that (h) (h) Swingl . tom. 2 fol. 118. Hercules , Theseus , Socrates &c. are now in the same Heauen with Adam , Abel , Enoch . Finally Swinglius proceedeth also further teaching thus : (i) (i) L. epist. Oecolamp . & Swingl . l. 2. p. 513. Gentilium liberos nulla lex damnat . No law damneth the Children of Gentils . This Opinion of Swinglius is also defended ( and himselfe for teaching the same highly extolled ) by (k) (k) Vid. Swingl . tom. 2. fol. 550. Bullinger , as also by (l) (l) ●n vita Bullingeri . Symlerus , the Protestant , and others . This doctrine is so resolutely maintained by Swinglius and others , that Echarius ( a learned Protestant ) thus by way of complayning therof , writeth : (m) (m) Echarius in his fasciculus Controuersiarum , printed Lipsiae . anno 1609. cap. 19. Quòd Socrates , Aristides , Numa , Camillus , Hercules &c. Swinglius writeth to the King of France , that Socrates , Aristides , Numa , Camillus , Hercules , the Scipions , the Catoes , and other Gentills are partakers of eternall life . And Swinglius is defended for teaching this doctrine , by the Tygurine Diuines , Bullinger , Gualterus , Hardenburgius , &c.

Thus farre the foresayd Echarius . O , what Scholia or Paraphrase can Swinglius and his compartners cast vpon those choaking wordes of diuine Scriture ? (n) (n) Acts. 4. There is not any other name vnder heauen , giuen to men ( then that of IESVS ) wherein we must be saued . And (o) (o) Iohn . 4. Christ is the Sauiour of the world : (p) (p) 1. Ioan. ● . The reconciliation for our sinnes ; and not onely , but also for the sinnes of the whole world .

But now what indignity to the Redeemer of the world , and to all Christian Religîon , doth this former most blasphemous doctrine of Swinglius and his fellowes exhale and breath forth ? Are they Christians , who teach thus ? Were the many Prayers , watchinges , whipping his most sacred body , crowning his reuerend head with thornes , buffeting of him by the Iewes , and finally his most painfull and pretious death and passion ( of all which paines euery litle touch , in regard of the impretiable and infinite worth of the person so tormented , was able to redeeme thousands of worlds ) so needles and superfluous , as that Prophane Heathens ( who only belieue in generall ( if so much ) that there is a God , or a Diuine Prouidence , ) though wholly disclayming in the beliefe of Christ , and treading all Christian fayth and Religion vnder their feete , can neuertheles be saued ? (q) (q) Hier. c. 2. O you Heauens , be astonished at this , be afrayd , and vtterly confounded .

17. Here may occurre the Aduersaries doctrine touching their deniall of all Miracles since the Apostles tymes : A doctrine which secretly leadeth the way to Atheisme . For the greatest reason that the Atheists alledge in defence of their blasphemous Atheisme , is , that they hould Nature ( that is , the connexions of Physicall causes with the effects ) to be the supreme cause of all thinges , and therefore these incredulous persons desire nothing more in tryall of this their misbeliefe , then to see any thing performed aboue the ordinary , and vsuall course of nature ; which they absolutely deny , that it can be performed . And accordingly hereto , I know a man ( witty inough , but dissolute in manners , and partly suspected of Atheisme , but in externall show a Protestant ) who is accustomed to say , that he would gladly see the diuell , because he would gladly see something aboue the ordinary course of nature . I beseech God , that his desire in the end of his life be not accomplished .

Now , how forward our Precisians are in denying all Miracles since the Apostles tymes , may appeare from the liberall Confessions in this point of D. Fulke , who thus acknowledgeth : (r) (r) Against the Rhem. Testament . in Apocalyps . p. 13. It is knowne , that Caluin , and the rest , whom the Papists call Arch-Heretikes , worke no miracles . And of D. Sutcliffe : (s) (s) In his Exam. of D Kellisons Suruey , printed 1606. pag. 8. We do not practise miracles , nor do we teach , that the doctrine of truth is to be confirmed with miracles .

Thus we see , that these men are in their Iudgements so strongly persuaded , that all Miracles ( by the which God suspendeth stupendiously the working of nature ) are so fully ceased , since the dayes of the Apostles , as that they freely confesse all want of working Miracles to haue beene in the plantation of their owne Religion ; directly impugning that course of working Miracles granted by our Sauiour to his Apostles , at the first preaching of the Gospell : (t) (t) Math. 10. As you go , preach , heale the sicke , cleanse the leprous , raise vp the dead , cast out the Diuels &c.

18. Our former Aduersaries do in great riot of splenefull acclamations , cry out in their Pulpits and writings against Holy-dayes , ( the Sabaoth day only excepted ) with great auersion & dislike of them . This their so much affected doctrine wholly introduceth a forgetfulnes of the Misteries of Christian faith : for those daies were instituted by the Church of Christ , in her Primitiue tymes , to put vs in mind of the misteries of our Fayth . As for example , Christmas day , in remembrance of Christs birth and Natiuity ; Innocents day , or Childermas day ( as it is vulgarly called ) in remembrance of the slaughter of the Infants , at the tyme of our Sauiours birth ; New yeares day , in remembrance of our Sauiours Circumcision ; Epiphany , or Twelft day , in remembrance of the Comming of the three Kings with presents to our Sauiour . The Annunciation day , in remembrance of the Angels salutation of our Blessed Lady , & bringing her that most ioyfull message , that she shall bring forth the Sauiour of the world ; Good Friday , in remembrance of our Sauiour Christ his death & passion on that day ; Easter day , in remembrance of our Lords resurrection from the graue ; Ascension day , in remembrance of his ascending in Soule and body into Heauen ; Pentecost , or Whitsuntide , in remembrance of the descending of the Holy Ghost ; Trinity Sunnay , in honour and remembrance of the most Blessed Trinity : finally Corpus Christi day , in remembrance of our Sauiours Institution of the most blessed Sacrament of the Holy Eucharist .

Now , most of these great festiuall dayes are much neglected and vilifyed by our Aduersaries : nor for the most part do the Puritane Ministers instruct their Proselites , and followers , why those Feasts , and vpon what occasion , they were first instituted : which want of care in the Maisters , and ignorance in the Schollers , do beget a great forgetfulnes of our Christian Mysteries . And this my Assertion is warranted with all experience . The like we may proportionably conclude of our Aduersaries small respect they beare to the Feast dayes of the Apostles , or of diuers other great Saints : For example the ignorant Protestant knowes when Midsomer day ( as they call it ) commeth , but that that day was instituted in the honour of S. Iohn Baptist , as being the Precursor of our Sauiours comming , few of them know .

In like sort our Aduersaries reiect with full mouth all Ceremonies in Fayth , ( styling them , superstitious , and Idolatrous ) though the said Ceremonies were first instituted , and are still vsed , the better to recall to the mind of the ignorant , the Mysteries of Christian Religion . And vpon the same ground they mainely vociferate , and cry out against the true vse of Pictures , which serue only to put vs in mind of the vertues , and liues of the Saints , of which they are the Pictures . Neither can they endure the sight of the Crosse , though it be only to put vs in mind of our Sauiours death and passion , suffered vpon the Crosse : so willing they are to extinguish and wholy blot out all remembrances , prints , and cognizances of Christian fayth . Thus we see , that our Aduersaries proceeding herein finally tends to the obliterating & cancelling of most of the chiefe Mysteries of our Christian fayth and Religion , and of the most godly Professors of it .

19. The Aduersaries acknowledged doctrine of the Inuisibility of the Protestant Church , hath induced many to forsake the Christian Religion , and in lieu thereof to become Arians , Iewes , or Turkes . For first , seeing the Old Testament is most full in its authorities , for a (u) (u) Esay 60. Dan. 2. Psal. 28. Continuall splendour , and visibility of Christs true Church : and further , seeing , that this exacted visibility hath bene wanting in the Protestant Church by their owne Confessions , whereof I will heere for breuity alledge the acknowledgment of Sebastianus Francus ( a learned Protestant ) who thus confesseth : (x) (x) In epist. de abrogandis in vniuersum omnibus statutis Ecclesiasticis . For certaine through the worke of Antichrist , the externall Church together with the fayth and Sacraments vanished away presently after the Apostles departure , and for these fourteene hundred yeares the Church hath not bene externall and visible .

To whose iudgment D. Fulke subscribeth in these wordes : (y) (y) In his answer to a Counterfeyt Catholike . p. 1● . The true Church decayed immediatly after the Apostles . And lastly seeing such Protestants , as acknowledge the want of the visibility of their owne Church , will not acknowledge the Catholike Roman Church to be the true Church of God , though they do acknowledg , that that Church hath beene euer visible for these fourteene hundred yeares : Therfore diuers of the said eminent Protestants through the want of fulfilling of the Prophecies touching the Churches visibility in their owne Protestant Church , haue therevpon Apostated from Christianity , some of them imbracing the doctrine of the Iewes , others of the Turkes , and therupon haue employed all their dayes after , with infecting other Christians with their new imbraced doctrines , wherby they haue secretly instilled into their followers minds and wills the poyson ( both for doctrine , & impious conuersation of life ) which Iudaisme or Turcisme do teach and warrant .

Many examples of diuers learned Protestants , forsaking their Christian Religion , through the acknowledged doctrine of the Inuisibility of the Protestants Church , may be alledged . As of (z) (z) So witnesseth Beza in epist. 65. p. 308. Alamannus a great Protestant , who became a Iew. Of (a) (a) In historia Dauidis Georgij , printed at Antwerpe . 1568. Dauid George once Professour at Basill , who became a blasphemous Apostata . Of Ochinus , who first brought Protestancy into England , with Peter Martyr in King Edwards dayes ; who finally turned an (b) (b) As witnesseth Zanchius in his booke , de tribus Elohim and Conradus Slussenburg ( a Caluinist ) in Theol. Caluinist . l. 1 fol. 9. Apostata . Neuserus chiefe Pastour at Heydelberge , who became a (c) (c) So witnesseth Osiander the Protestant . Cent. 16. part. 2. p. 818. Turke ; and diuers others here for breuity omitted : So certayne and vndoubted it is , that the confessed doctrine of the Inuisibility of the Protestants Church hath caused diuers to forsake the Christian fayth , and wholly to disclayme from our Sauiour ; ingulfing themselues into all those wickednesses and Impieties , which Iudaisme or Turcisme at this day maintayne & defend .

20. The last doctrine heer to be alledged ( to omit that (d) (d) Vsury is defended by Bucer , in Script . Anglican . p. 789. 790. 791. By Geneua it selfe , for M. Wotton in his second part of the Answere , &c. in his preface to his fellow Brethre● thus writeth . Two Ministers at Geneua were deposed and banished , for speaking against Vsury , allowed in that state . Defended also by Mathew V●rell in his principall grounds of Religion , englished & printed 1595. pag. 148. & 149. As also defended by many others , mentioned by D. Pye in his epistle dedicat . in his Answere written against a Treatise in defence of Vsury . pa. 20. & 22. Vsury is defended by our Aduersaries ) which resulteth necessarily out of some of the premises , is , that our Aduersaries ( howsoeuer they make shew , to practise in some sort the contrary ) do take away all Prayer , ( as is aboue intimated ) as a thing needles , vnprofitable , and superfluous . This I proue seuerall wayes . And first our Aduersaries teach , that only fayth iustifyeth : then if fayth only iustifyeth , it iustifyeth without prayer , or any other good workes . Yea it iustifyeth according to Luther and others aboue cyted , being accompanyed with the greatest sinnes ; seeing they teach ( as aboue is shewed ) that nothing looseth their fayth or hope of saluation , but only infidelity , or want of fayth .

Secondly , they teach , that there is no merit in any of our good workes , therfore not any in Prayer ; for if our Prayers do nothing merit , they nothing obtayne : because impetration and obtaining doth import some desert ( at least de congruo : ) if then our Prayers do neyther merit , nor satisfy for the offence , nor for the punishment due to the offence ; to what end then are Prayers to be powred out ?

Thirdly , to what purpose should we pray ( for example ) that we shall not sinne heerafter : seeing God ( as Luther , Caluin and the rest aboue specifyed do teach ) so forcibly impelleth vs to sinne , as that it is not in our power to resist his ordinance and decree therein ? But who dare pray to resist , what God hath infallibly appointed shal be ?

Fourthly , it is shewed aboue , that according to our Aduersaries Principles and Theses , Fayth consisteth , in that a man firmely belieueth , that his Sins are already forgiuen him , that he is one of the Elect , & that he shall infallibly obtayne saluation . Now , this fayth preuenteth , & taketh away all Prayer for remission of Sinnes , and mans saluation . The reason is , in that Fayth doth precede all this prayer , according to that , Quomodo inuocabunt , in quem non crediderunt ? Rom. 10. Therefore it followeth , that we are assured by faith of our saluation , and eternall life , and this before we pray for it .

Fifthly , Prayer is euer for the obtayning of that , of which who prayeth , is ( though hopefull yet ) partly doubtfull and vncertayne of his obtaining of it . For if he be certayne before his praier , that he shal obtaine his request , to what purpose them are his Prayers made ? and to pray for that , which we eyther already haue , or are certayne that heerafter we shall haue , is most ridiculous and absurd . Now , from this ground it riseth , ( as in part aboue is intimated ) that we cannot , nor ought not to pray for the remission of our Sinnes , or for obtayning of eternall lyfe : seeing our Fayth ( according to our Aduersaries former doctrines ) instructeth vs , that we are aforehand assured of both . And thus vpon this ground , he no more foolishly prayeth for the remission of his Sinnes , or for eternal life ; then a man should pray , that the Sunne might shine to day ( seeing that already it hath shined ) or that it would shine to morrow , of which he is assured , that it will shine .

Thus according to the force of these reasons , ineuitably rising out of our Aduersaries former doctrines , no man ought to pray , or so much as to recite ( by way of Praier ) our Lords Praier , Our Father which art in heauen hallowed be thy name &c. Thus far now of these former twenty seuerall doctrines of our Aduersaries , displayed in the precedent leaues : all which ( we see ) breath nothing but Sensuality , Enormities , & Sinnes , in the wills of the belieuers of them .

Now , here we are to conceaue , that these former Positions ( as they are doctrines ) do consist in speculation , and rest in the Vnderstanding ; yet because the Obiect of most of them is manners , vertue , vice , and the like ; therefore the beliefe of them is the more dangerous for mans will . For the better understanding whereof we are to conceaue , that there is such a strayt entercourse betweene the Vnderstanding and the Will in mans soule , that the will worketh not , but as the Vnderstanding out of its owne receaued Principles , doth dictate to the Will , as true , or false ; and so the Will puts in execution those said Principles in its operation in manners . Yf the Theories and speculations be true , then the Will by working accordingly , worketh well and laudably . Yf false , then the Will worketh viciously : and of this nature are the former aboue recited doctrines of our Aduersaries ; so as they being most false & wicked , as tending to extirpate all vertue , and to plant impiety in mans soule , they most forcibly beate vpon the Will , & neuer cease their battery , till they haue forced the Will to exercise all its operations and actions touching manners & conuersations of life , according to the said false doctrines : and therefore the Will of man is so much the more endangered by such impious and blasphemous Principles and doctrines : but otherwise , and in this respect , with lesse , or no danger , it falleth out in those merely speculatiue doctrines ( though false ) which haue no necessary reference to the working of the Will according to them . Such were the Heresyes of Origen , who taught that the Diuels should in the end of the world be saued ; of Cyprian , in defending Rebaptization , and the lyke ; from which ( though erroneous ) the Will sucketh no poyson .

But to passe on further in the speculation of these former doctrinall Positions ; let vs by way of recapitulation see , how potent and forcible they are for the patronage and defence of the most flagitious crimes and sinnes ; as also on the other syde , for the preuenting of all good workes of Vertue and Piety , though both these points haue in part , beene aboue touched . And as concerning the first , I will exemplify it in the most facinorous crimes that may be , as Sodomy , Adultery , Fornication , Murther , Theft , and the like . May not the Workers of such Impieties , and particularly these Sodomits , or Gomorreans of London , thus apologize for themselues , euen from the Principles of their owne Religion , and this in their chiefe Maysters owne wordes ?

First , may they not thus reply : We want Freewill in all our actions , and therefore what we haue committed , we could not but commit : but punishment is not in any sort due to actions , proceeding from an absolute Necessity , or Stoicall fatum : for we read , (e) (e) So Luther aboue in assert , damnat . per Leonem . Act. ●6 . It is not in our power to thinke euill or good , but all things proceed from absolute necessity .

Secondly , (f) (f) Luth. aboue in sermone de Moyse . the Ten Commandements appertayne not vnto Christians . And therfore though what we haue committed be prohibited by the Commandements ; yet we Christians are not commanded to forbeare the violating of the said Commandements , vnder any penalty or punishment .

Thirdly , what is committed , is no Sinne in vs , for we know we are of the number of the faythfull , therfore we are good : for Luther teacheth vs , (g) (g) Luther in his sermons englished . pag. 178. that a faythfull man worketh nothing , but good workes ; neither can it be but good , which he being good bef●re , shall do . Agayne , we belieue , and therefore we cannot sinne ; for Luther hath taught vs , that , as nothing iustifyeth but only fayth ; so nothing sinneth , but want of beliefe .

Fourthly , Admit it be a Sinne , yet it is no Sinne in vs but in God ; and therfore we are wholly excused therein , as being but Gods bare Instruments therein ; for we are taught : (h) (h) Luther aboue tom. 1. de prouidentia Dei . pag. 166. That God moueth the these to kil , & the theefe is inforced to sinne . And further , that ( i ) The adultery of Dauid , was the worke of God . Now if these actions be of God , (e) (e) So Melancth. aboue in Rom. 8. they are so farre from being Sinnes , as that they are good : (k) (k) Genes. 1. for all things which God made are good .

Fiftly , admit it be a sinne in vs , yet it is no greater , then any other Sinne , though it be tragically amplifyed by our Enemies ; for Caluin teacheth , and we belieue , That (l) (l) Caluin supr. in Antidot . Concil. Trident. All Sinnes are equall .

Sixthly , if there be any Sinne in vs , yet it is but a veniall sinne in vs , and therefore easily pardonable ; for we are taught , that (m) (m) D. Wotton aboue in his Answere to the late Popish Articles . pag. 92. 841. to the faythful ( of which number we assuredly are ) the sinne is pardoned , assoone as it is committed .

Seauenthly , admit our sinne be a mortall , or grieuous Sinne in vs ; yet it is in no sort preiudiciall to vs ; for eyther euery one of vs is already without preuision of any workes , euen from our mothers wombe , reprobated to damnation , or predestinated to saluation , as (n) (n) Caluin ●boue 〈◊〉 Instit. l. 3. cap. 13. & sect. 6. Caluin assureth vs : if reprobated , then this our Sinne no way furthereth , or causeth our damnation ; seeing that was decreed from all eternity without any respect of our liues and conuersation . If predestinated , then can neither this our Sinne , nor any other how flagitious Sin soeuer , hinder or preuent vs of our saluation .

Eightly , admit it to be a Sinne in vs , yet we are more to be pittied , then rebuked ; seeing we are taught , that the (o) (o) Illyric . aboue cited . de Origin . peccati . Kemnitius aboue cited . Image of God is wholly obliterated in vs , & all our fayre impressions are extinct , and that euen the regenerate and holy man is nothing els , but meere Corruption and contagion . Now here then , can any man expect to gather grapes of thornes , or figges of thisteles ? Matth. 7.

Lastly , let our Sinne be what it wil be , great or small ; yet no detriment ( touching our saluation ) can it bring to vs , ( who are true belieuers ) for our perpetrating of it : Seeing we are taught , that a (p) (p) Luth. vbi supr. in captiuit . Babil . fol. 74. Christian man is so rith , that he cannot lose his Saluation by any sinnes how great soeuer , except he will not belieue . And further it being in our power at any tyme to exercise an act fayth ; how can eyther this , or that Sinne hurt vs , seeing D. Whitakers assureth vs ; that (q) (q) D. Whitak . aboue in l. de Eccles. contra Bellar. controuers . 2. q. 5. pag. 301. Siquis actum fidei habet , ei peccata non nocent . Sinnes cannot hurt him , who produceth an Act of fayth . So certaine it is , ( as our owne brethren do teach ) that (r) (r) See Acts and monuments printed anno 1563. pag. 488. We cannot be damned , except Christ be damned with vs . And as for suffering any temporall paines for the expiating of sinne after our death before we come to Heauen , it is but a iest to surmize any such thing ; since we wholly account the doctrine of Purgatory , a meere forgery , or fable .

Thus far now may the greatest sinners that are , proceed in defence of their wickednes , euen from the head - Theoremes , and Principles of their owne Religion . O execrable Monsters ! did Christ ( thinke you ) incarnate himselfe and suffer death for the taking away of the Sinnes of the world ; and yet would institute and leaue behind him a Religion for all men , vpon their soules saluation , to follow , which should patronize villany and Sinne in the highest degree ?

But now let vs cast our eye vpon some other of the premises mentioned in the beginning , and recall to mynd , what is , aboue deliuered by our Aduersaries touching the depressing and vilifying of vertue and godlines of life . And heer now I demand , that considering , it is a most nauseous , and vngratefull thing , and naturally crosse to mans disposition to spend his tyme in laborious and painefull workes of vertue , if so there be no rewards ( as pleasing Allectiues ) proposed to him for such his endeauours : Heere I say , I demand ( as aboue in part I did , though I heer iterate it , for the better imprinting of it in the memory of the Reader ) how such a man belieuing the former doctrines , can with any alacrity practise good workes , or be sollicitous to lead a regular and pious life : when before hand he is persuaded by his owne doctrines , viz.

1. That * * Read the Authorities aboue set downe touching all theese seuerall branches of this Periode , or Paragraphe . Prayer is needles , and vnprofitable . 2. That a man ( labour he neuer so much in vertue ) cannot become truly vertuous , but onely imputatiuely lust , or vertuous . 3. That the practise of Chastity , Pouerty , Obedience , and fasting are not pleasing to God . 4. That all good workes ) God iudging them ) are mortall sins . 5. That we are not obliged to keepe the Ten Commandements . 6. That , Good workes are not only not necessary to fayth , and saluation , but hurtfull thereto . 7. That one worke is not better , then another ; and that to wash dishes , is as good , as to be an Apostle . 8. That these workes , which we call good workes , are not our workes ( seeing we want freewill to performe them ) but that God only vseth vs as dead Instruments ( or as the writer vseth the pen , as an insensible Instrument , wherby he writes ) in all such operations-To conclude , 9. That all the Rewards in Holy Scripture proposed for the exercise of good workes , are not truly and sincerely intended by God , to be giuen to the practizers of the said good workes ; but are only amplifications of words , aboue the reall , and true measure of Gods meaning .

Thus we see how our Aduersaries doctrines , by disualewing the dignity of good workes , are no lesse potent in the belieuers thereof , to induce them to forbeare the practise of vertue , sanctity & piety , them they are forcible ( through their lesning of the atrocity of Sinne ) to encourage men to the perpetration of all abominable and most detestable Sinnes , & crimes , that can be imagined .

Now , who shall deeply consider the different Natures of these two different doctrines of our Aduersaries ( I meane of blandishing Vice , and dishonouring of Vertue ) will the lesse maruaile , how Luther and other first broachers of their Religion , could in so small a tyme inuade with these their most pestilent Heresyes so many Countries in Europe . The reason hereof is , in that their doctrines in respect of their multiplicity , may well be compared to a Magazine or great Warehouse , furnished with all diuersity of merchandise , and wares , sorting to ech mans state or condition of life to buy ; as of Silkes , Cloath , Wines , Oyles &c. So Luthers doctrine is so various , so choyce , and so select , as that it was made fit and apt to meet with euery mans different humour & appetite . For example : 1. Is he a Prince , King , or State , that would aduance by any vniust meanes the greatnes of his Signiories ? Then is he by our Aduersaries taught , that he may take into his hands all Bishoprickes , Ecclesiasticall liuings , and lands of Monasteries , and other Religious houses , as our (*) (*) Gen. 10. Nemrod of this age ( I meane King Henry the eight ) and some other Protestant Princes following , haue done . For this King Henry made accordingly , an vtter depredation , and spoile of Monasteries , impropriating their liuings to himselfe and his Parasytes .

2. Is he a dissolute religious man , and weary of performing the rigid austerity of his vndertaken life ? Then may he by these mens doctrine , breake out of his Cloyster , and cast of his habit , and inworld himselfe agayne in all temporalities . 3. Is he a loose Priest , and will not lead a chast and continent life ? He is heer catechized , that he may lawfully mary . 4. Is he marryed , and yet eyther the Husband or the wyfe ( as being weary one of the other ) would seeke to be diuorced ? Then may he , or she lawfully pretend diuers impediments , as of impotency , incontinency , absence , and others aboue mentioned for diuorce , and presently mary agayne .

5. Is he of the Laity , & of that height of pride , and elation of mynd , as that he cannot , or will not brooke to liue in subiection , or to acknowledge any soueraingty ? He is aboue indoctrinated that now among Christians , there ought to be no Magistrates or Princes at all . 6. Is he of the Protestant Clergy , and yet scornes to be vnder his Diocesan , or any other ? He is thereof disinthralled , by the doctrine of the Parity of Ministers . 7. Is he a Man Theathralis , that affects to haue many followers , for stamping & preaching of strange and new doctrines , and this without any controule ? He may then alledge the priuiledge of the reuealing Spirit , and Extraordinary Vocation .

8. Is he of a couetous and muddy disposition , not caring by what iniust and base wayes he may increase his stocke , and siluer ? Then he may be warranted to practise Vsury , and so to breed vpon siluer . 9. Is he of a fearefull conscience , and resteth doubtfull of some temporall punishment to hang ouer his head , for his former finnes , though forgiuen him ? He may be freed from all such feare , by the denyall of the doctrine of Purgatory , and by belieuing that no temporall punishment is reserued for man , after the Sinne is once forgiuen . 10. Is he willing to wallow in al turpitude of wickednes and enormous life , whyles he breatheth in this world ; and this without all feare and change of colours ? He may by the doctrine of his iustifying fayth , & certainty of Predestination assure himselfe ( as is aboue sayd ) that he cannot be damned , except Christ be damned with him .

11. Finally , is he so plunged in sinne by a continuall custome , as that by reason of the infinitenes of his sinnes , he may doubt himselfe to be of the number of the Reprobate ? Let him for feare he should forsake sinning , remember , that he is taught , that a change from a vitious to a vertuous life , cannot hinder Reprobation . So crafty ( we see ) was the serpent ( for from him all the former Theoremes originally streamed ) so to poyson Luther , and the first Gospellers with such choyce and variety of Heresyes , as might seuerally suite to seuerall mens estates , conditions , & dispositions . And thus accordingly we may heere obserue , that the foresaid doctrines of Luther and his Compartners speake to euery man in that Dialect or language , in which he would haue them .

O , had Sardanapalus the King , who became a prey to all sensuality , or Epicurus the Philosopher , who theorically placed mans chiefest felicity & good , in voluptuousnes and pleasure , liued in this our age ; how much by imbracing of many of these former Principles , might they haue better warranted their proceedings ? So true is that censure of Osiander the Protestant , saying : * * This is reported by Sleydan , englished l. 22. Anno 1550. fol. 3. 58. Luther and Melancthon haue compiled a Diuinity , which sauoureth more of the flesh , then of the spirit .

Now if by way of recrimination , following this methode , it be obiected by any ( as by diuers Puritanes it already hath beene obiected ) that the Papists teach , that the Pope can aforehand giue pardon for the most atrocious Sinne , as for murthering heerafter of Princes ; or by his Indulgences can pardon any Sinne , before it be committed : Which doctrines ( say they ) much open the way for the perpetration of many most great Sins ; seeing the workers of them are by thes doctrines assured , that such their sinnes are forgiuen them , before they be committed .

To this I answere , that heer is wonderfull mistaking , proceeding eyther from ignorance or malice ; for not any Catholike doth so teach , or belieue . Therfore to take away this foolish & absurd stumbling blocke , let the Puritan and all others know ; that the Catholike Religion teacheth , that the Pope can no more giue liberty to a man hereafter for to sinne , or can aforehand forgiue a sinne hereafter to be committed , then he can create a new world . For the Catholike doctrine is , that the Obiect of the Sacrament of Penance , is a Sinne already committed ; the guilt of which Sinne ( I meane the eternall punishment of damnation ) is taken away only by force of the said Sacrament ; and yet the Penitent must confesse such his Sinne with an absolute determination not to commit it , or any other Sinne hereafter ; and must haue Contrition ( or at least Attrition , and sorrow , for his committing his said Sinnes ; or els the very confession of his said Sinnes is so far from affording him any absolution of them , as that by such kind of confessing his Sinnes , he committeth a new sinne .

Agayne , where it is aboue obiected , that the Pope by his Indulgence , can pardon the greatest Sinne that is : heere agayne I say , is the lyke ignorance , or malice . For the eternall damnation for any mortall Sinne ( though of the least ) cannot be remitted by any Indulgence , but only ( as is sayd aboue ) by the Sacrament of Pennance and Confession . The reason hereof is , because the Obiect of an Indulgence is only a temporall punishment , due for the guilt of Sinne , already remitted by the Sacrament of Confession ; & therefore it followeth , that no man can take the benefit of any Indulgence , but at the same time he must be in state of grace , to which state he is brought by the vertue of a sincere and sorrowfull Sacramentall Conf●ssion , with a resolued purpose neuer to sinne more . Now this being the true & acknowledged * * See S. Thom. Aquin. 4. sent. dist. 10. art. 5. Sotus 4. sent. d. 21. Bellarm. de Indulg . &c. doctrine of the Catholi●e Church herein ; I refer to any indifferent Reader , whether this our doctrine doth not rather much deterre a man from sinne , then inuite and impell him thereto ?

But to returne to the deformity and vglines of these former doctrines of the Puritans ; It is to be obserued , that commonly the Professours of them are the only men , who vsually haue in their mouthes ( so wickednes m●sketh it selfe in wordes of deuotion ) (1) (1) Math. 5. the sauing fayth , Abba (2) (2) Rom. 8. & Galat. 4. Father , the Vnction (3) (3) 1. Ioan , 2. of the Holy One , and other such passages of Scripture , wherewith they may the better varnish ouer the foule graine of these their documents , that so they may appeare in other mens eyes more specious and regardable . From hence now may the Reader discerne , what he is to conceaue of other doctrines , different from the fayth of the Church of Rome , maintained by Luther and other his Brethren aboue alledged . For if they did grosly erre in these their positions , touching Vice and Vertue , why may they not also erre in other speculatiue articles of fayth taught by them , which do not concerne Morality , or conuersation of life ; seeing the certainty of erring in one point , necessarily implieth a possibility of erring , in any other point .

And from the mature consideration of all the former passages it may be further irrepliably inferred , that once granting the former Theses and Tenets of Luther and the other Protestants to be false , that the Protestant Church is not the true Church of God : since we read , (r) (r) Ephes. 4. Vna fides , vnum baptisma . And therfore Christs Church is one , entyre , and perfect in fayth ; not brooking the entertainement of any one dogmaticall Errour : (s) (s) De vnitate Eccles. post initium . Adulterari non potest sponsa Christi ( sayth S. Cyprian ) incorrupta est , & pudica . And with this , I close the first part of this Treatise .

THE SECOND PART . Touching the wicked liues of the first Broachers of Puritanisme .

IN the precedent Part ( good Reader ) there is layd before thee , a Synopsis of the Theory , or Speculation of such Puritanicall doctrines , which inuite man to vice , and deterre him from vertue : In this Section now , we will shew how the first stampers of the former doctrines haue incorporated the sayd doctrines , in their owne liues and actions ; I meane , how they haue giuen themselues ouer to al dissolution in manners , and so haue caused their owne vitious liues , and deportment to comment their owne doctrinall Positions . Thus they beare themselues like to honest and well meaning Phisitians , who are loath to giue any thing to their Patients , either good or euill , but themselues afore will tast it .

I will not heer expatiate into any long discourse by alledging the liues of many of the former Protestants , whose names are aboue mentioned . I will content my selfe by displaying , ( though in part ) the liues of sixe of them , to wit , Luther , Zwinglius , Iacobus Andraeas , Ochinus , Caluin , and Beza . Of these I particularly make choice because these men were chiefly , and with greater bent & endeauour busied in first planting the sayd former Paradoxes ; and the rest of the Authours aboue comparting with these in their doctrines were but their Schollers ( as it were ) & followers . But by that , which heerafter will be deliuered of these men we shall haue full reason to recall to our memory those wordes of Christ : (*) (*) Math. 7. Beware of false Prophets , which come to you in sheepes cloathing , but inwardly are rauening wolues .

I will begin with Beza , and so ascend higher . And first that the Reader may see , how some of our first Publishers of this their new Ghospell and fayth ( wholy different from the ancient fayth of Rome ) did practise the most execrable Sinne of Sodomy , and therein led the way to other Sodomiticall persons ; I wil set downe certaine verses made by Beza himselfe , touching a boy called Andebertus ( which Beza kept as his Adonis , or Ganimede , by abusing the boyes body ) and his whore Candida . In which verses he compareth the pleasure of the one with the other Sinne ; and in the end preferreth the sinne with his boy , before the Sinne of fornication with his woman . This Epigrame of Beza touching his Ganimede Andebertus , and his whore Candida , is extant among other of his Epigrames , printed at Paris in the yeare 1548. by Robertus Stephanus . The verses are these following , which shame forbids me to English : but euery one that vnderstandeth Latin , may pick out the sense .

Abest Candida , Beza quid moraris ? And bertus abest , quid hic moraris ? Tenent Parisij tuos amores , Habent Aurelij tuos lepores . Et tu Vezelijs manere pergis ? Procul Candidula , amoribusque , Immo Vezelij procul valete , Et vale Pater , & valete fratres : Nam Vezelijs carere possum , Et carere parente , & his , & illis ; At non Candidula , Andebertoque &c.

Next there followeth .

Sed vtrum , rogo , praeferam duorum ? Vtrum inuisere me decet priorem ? An quenquam tibi Candida anteponam ? An quenquam anteferam tibi Andeberte ? Quid si me in geminas secem ipse partes ? Harum vt altera Candidam reuisat , Currat altera versus Andebertum . At est Candida sic auara , noui , Vt totum cupiat tenere Bezam : Sic Beza est cupidus sui Andebertus , Beza vt gestiat integro potiri . Amplector quoque sic hunc , & illam , Vt totus cupiam videre vtrumque , Integris frui integer duobus .

Then next after followeth .

Praeferre tamen alterum necesse est ; O duram nimiùm necessitatem ! Sed postquam tamen alterum necesse est , Priores tibi defero Andeberte : Quod si Candida fortè conqueratur , Quid tum ? basiolo tacebit vno .

That Beza did write this Epigram , is auerred by Conradus Slussenburg ( the great Protestant ) thus charging Beza herewith : (a) (a) In Theolog. Caluin . printed 1594. l. 1. fol 93. Constat & hoc &c. This also is euident , that Beza did write obscaenissimos versus , most obscene and filthy verses to Andebertus at Orleans , whom Beza kept as his Adonis . And Heshusius ( another Protestant ) chargeth Beza with this his Epigram in these wordes : (b) (b) In his booke entituled verae & sanae Confessionis . Beza nefandos amores , illicitos concubitus , scortationes , faeda Adulteria sacrilego carmine decantauit orbi . Beza did publish to the world in sacrilegious verse , his beastly and inhumane loue , his vnlawfull pleasures , his whoring , and filthy adultery . Thus Heshusius .

The same is confessed by (c) (c) (c) (c) (c) (c) (c) (c) (c) (c) (c) In his answere to M. Iohn Albins , printed 1592. D. Sparkes , (d) (d) De Turca . Papism . printed 1599. l. ● . cap. 10. D. Sutcliffe , and (e) (e) In Apolog. Cathol. part. 1. l. 2. ● . 21. D. Morton , though weakely excused . And lastly confessed by Beza himselfe ; who being charged therewith , thus excuseth the writing of the formes Epigram : * * See this confessed , in these words by the Authour of the Answere for the tyme to the defence of the Censure . printed 1583. fol. 99. Also the same Auth●ur in his said Answere relateth , How Beza maketh m●ntion of his Epigrams , and testifieth , that there were many things in them , for which he was hartily sory . Indeed Andebert was a yong man most deare vnto me &c. to whom being at Vezel , I wrote triflingly certaine verses , wherein I did declare my singular desire of seeing him . But let any man vnderstanding the Latin , giue his true Iudgment , whether these verses do not import more , then his only seeing of Andebertus . And further touching his woman Candida , the foresaid Protestant Schlussenburg (f) (f) Schlussenb . in Theolog. Calu. l. 1. fol. 92. writeth , that Beza kept her foure yeares , as his whore , before he would marry her .

I heere will not much insist , how Beza sold his Priory for ready money then receaued , and after leased it to others for fyue yeares then to come , with receauing money aforehand for such his leasing . Vpon which occasion there began a suite ( presently vpon his secret stealing away ) betweene the two seuerall parties , with whom he seuerally had contracted , which suite dependeth on Record in the Court of Paris .

Also I pretermit his getting of his mayd with child at Geneua , at what time he feigned himselfe and his maide to be sicke of the Plague , to preuent that any should come to them ; and thereupon intreated , that he , and his maide might be lodged in two chambers of one Petrus Viretus , in an outward garden , where he caused a Surgeon to let the woman bloud , who presently after was brought to bed of a dead Child . I say I will not peremptorily insist in these points , ( though I assure my selfe , that they are most true , as being circumstanced with time , place , witnesses , and other proofes of Morall certainty , and all written and published in Beza his owne life time ) in that they are written by one Hierome Bolsecke , a Catholike Doctour of Physick , to whom the Surgeon confessed the deed . Because I here chiefly tye my selfe to the Testimonies , and acknowledgements only of the Protestants ( & none others ) in relating the deportment and conuersation of Beza , and the other fyue aboue specifyed . Thus far touching Beza his Sodomy , and incontinency of life .

Now to obserue Beza his conscience ( or rather want of conscience ) (g) (g) In his Suruey cap. 8. pag. 127. D. Bancroft ( Archbishop of Canterbury ) chargeth Beza with dissimulation in Religion , thus saying : Beza was a busy body against the lawfulnes of Bishops calling &c. And yet ( forsooth ) he can write to other men , and pretend quite the Contrary . In like sort (h) (h) Cent. 1● . l. 3. cap. ●8 . p. 657. Osiander ( the Protestant ) accuseth Beza most highly with his dissimulation , touching the doctrine of the Reall presence ; he maintayning different doctrines thereof , according to the different places he came vnto . But no Christian fearing God , or hauing any Conscience would , for a thousand worlds , dissemble his Religion .

Touching Beza his pride ; he is charged therewith by the foresaid Archbishop (i) (i) In his Suruey . c. 3. p. 54. D. Bancroft . And his pride more fully discouereth it selfe , in his contemning of all the Ancient Fathers and Councels : for thus we fynd Beza to write in his ballancing of the ancient Fathers with the Protestants of this age : to wit , that the Fathers had ( to vse his owne wordes ) (k) (k) Beza in ●pi . Theolog. printed 1572. Epist. 1. pag. 5. plus conscientiae , scientiae minus : more conscience ( then the Protestants ) but lesse learning . And as touching all the Generall Councels of the Primitiue Church , Beza thus betrampleth them : (l) (l) In his epistle dedicatory to the Prince of Condv set before his new Testament . In the best times a man may plainly see , that Sathan was President in their Assemblyes and Councels .

In this last place I will come to Beza his Insolency and boldnes with the holy Scriptures ; which insolency proceeded from the authority of his assumed reuealing Spirit : I will touch a Text or two of Scripture , depraued by him in his Translation of the New Testament ; & then I will conclude with the Censures of learned Protestants passed vpon his said Translation . And first in that sentence , (m) (m) Heb● . 13. Honorabile connubium in omnibus ; Let mariage be honourable in all : asmuch to say , Let mariage be inuiolably preserued in all points . Now Beza translateth , Mariage is honourable ( inter quosuis ) in all men ; so he , adding in defence of Priests Mariage , these two wordes , Is , and men , contrary to the Translations of his owne Brethren (n) (n) In omnes Pau●● epist. Hebr. 13. Caluin , and (o) (o) In Castalio his great Bible dedicated to K. Edward the sixth printed at Basil. 1573. Castalio ( the learned Protestant ) who translateth thus : Honestum esto matrimonium in omnibus ; so retayning the Imperatiue moode and Neuter Gender , wheras Beza vsed the Indicatiue moode , and Masculine Gender .

For a second example of this kind ; whereas the Text in S. Luke 22. Hic ca lix in sanguine meo pro vobis ●ffusus , is in these expresse wordes according to all Greeke copies whatsoeuer : by which Grammaticall contexture of the wordes is shewed , that bloud is in the Cup. Now to preuent this so necessary a Construction , (p) (p) Beza in nouum Testam . pag. 317. Beza is not afrayd to say , that S. Luke committed a manifest Solecophanes , and incongruity of speach ; or els , that it is a corruption , crept out of the Margent into the Text , in defence of the Reall Presence . Now in regard of these and many other corruptions in his Translation , had not Molinaeus ( a learned Protestant ) iust reason to say , that (q) (q) See Molineus in Testam . part . 20. 30. &c. Beza , de facto mutat Textum , actually changeth the Text ? And (r) (r) In his defensio suarum Translationum . printed at Basill , per Ioannem Oporinum . pa. 182. 183. Castalio to auerre , That he might gather a long Register of Beza his errours out of his whole worke ( meaning , touching his Translation of the new Testament ) for Beza oftentimes erreth ( sayth the foresaid Castalio ) not only in wordes &c. But also in thinges , and the same most weighty . And yet further the said Protestant thus chargeth Beza his said Translation : (s) (s) Castalio vbi supra . pag. 170. I will not set downe all Errours of Beza his Translation , for that would require too great a volume . Thus much briefly ( leauing out much more for greater expedition ) of Beza his carriage , and comportment .

To come to Caluin , who ( as it should seeme ) was the first of his Tribe , that did lead the dance in this Gomorrhean and abominable Sinne. Caluin liuing in Noyon ( a Citty in France ) was charged with the crime of Sodomy ; and thereupon was burned on his shoulder for the same crime ; vpon which occasion he presently fled to Geneua . That this is most true , appeareth ( besides from the life of Caluin , written by the aboue mentioned Bolseck ) from the Testimony of the foresaid learned Protestant (t) (t) In Theolog. Caluinist . l. 2. fol. 7●0 . Schlussenburg , who auerreth the same to be iustifyed by publike records and Testimonies yet extant ; as also by the yet common report of the Citty of Noyon ; which Citty did testify the said sinne of Caluin , & his punishment inflicted vpon him for the same , to Monsieur Bertilier ( Secretary to the Councell of Geneua ) vnder a publike and sworne Notaries hand ; which Testimony is yet extant , and hath beene seene by diuers men . This Crime of Caluins Sodomy is so true , as that the forsaid Schlussenburg sayth in plaine termes : * * In Theo. Calu. vbi supra . I do not yet see any sound and cleere refutation thereof ; and as , that it being obiected against him ( by that blessed Martyr , Father Campian ) D. Whitakers in his Answere thereof , denieth not the fact , but lesneth it in these wordes : (u) (u) Contra Camp. rat. 3. Si stigmaticus fuit ( Caluinus ) fuit etiam Paulus , fuerunt alij : So most prophanely and impiously the Doctor comparing Caluins burning on the shoulder for Sodomy , with S. Pauls like punishment , for the profession of the name of Christ .

I will let passe his lesser Sinnes of Incontinency , as his stealing away of a Gentil-woman of Mongis , who priuately departing from her husband at Lausanna , kept company with Caluin at Geneua ; as also his attempting of the wife of Iames Bourgoigne , Lord of Fallaice . In like sort I passe ouer , how Caluin contracted with one Brule , and his wyfe , that the said Brule should counterfeyte himselfe dead , that in the sight of many people , he might seeme to be restored to life by Caluin . But this Brule , so counterfeiting in the beginning , was found to be dead indeed . At the sight whereof Brules wife was so astonished , as that she exclaimed publikely against Caluin , and reuealed the whole matter to many .

I finally pretermit , how Caluin was so curious and choyce in his diet , that when he went abroad to dyne , his owne wine was caried about with him in a siluer Pot ; and his bread was made of fyne flower , wet in rose water . All this ( I say ) I forbeare to insist in , ( though I presume they were most true ) because they are recorded by the foresaid Bolseck a Catholike , ( who did write also the life of Beza ▪ ) for my methode here vndertaken , is to charge Caluin and the rest with such Crimes , as are reported of them , by the learned Protestants , their brethren .

Therfore I will next come to vnfould his great Sinne in detorting and misconstruing diuers Texts of Holy Scripture , from whence all the Ancient Fathers and learned Doctors euer mainly insisted vpon , for the proofe of Christs diuinity : and yet Caluin hath corrupted them in the behalfe of the Arians , for the impugning of Christs diuinity . The places among others , are these ; I and the Father are one . Iohn 10. Caluin thus sayth hereof : (x) (x) Calu. in Ioan. 10. The Fathers abused this place , to proue Christ to be of the same substance with his Father ; for Christ speaketh not of the vnity of substance , but of Consent : contrary to the iudgment euen of Zanchius , (y) (y) Detribus Elohim , part. 2. l. 5. c. 3. the great Protestant .

Agayne , That Text : Thou art my sonne , this day I haue begotten thee : Psal. 2. which Text is alledged euen by the Apostle in proofe of Christs-Diuinity , as (z) (z) L. de filio Dei , printed 1586. Simlerus a Caluinist confesseth : Yet Caluin thus disualeweth this place to the contrary : (a) (a) Calu. in Psalm . 2. I know this place to be expounded by many of Christs eternall generation &c. but the reason of Austin is friuolous , who by the word , Hodie ( this day ) feigneth Eternity . Briefly ( to omit his blasphemous Construction of many other Texts against the Diuinity of Christ , wherin he comparteth in the Constructions of the same Text with the Arians , ) that other passage : The Lord rayned vpon Sodome fyre from the Lord &c. Gen. 19. D. Willet thus writeth hereof : (b) (b) In Genes. c. 19. This place is well vrged by the Fathers , to proue the Eternity of Christ : Yet Caluin thus writeth to the contrary : (c) (c) Caluin in Genes. cap. 9. Whereas the Fathers laboured to proue Christs Diuinity from this testimony , it is nothing firme .

I will contract this point of Caluins Arianizing in his Construction of Scriptures , against the Diuinity of Christ , with the Testimonies of learned Protestants charging him with the same . For according hereto I find , that Hunnius ( the great Protestant , and publike Professour in the Vniuersity of Wittenberge ) hath digested Caluins expositions of Scripture of this Nature , into three (d) (d) One of them is intituled : Caluinus Iudaizans &c. 1595. Another Antiparaeus . printed Wittenbergae , 1063. The third , entituled : Antiparaeus alter printed vt supra . seuerall Treatises .

Touching Caluins false translating of the Scripture to serue his owne turne , I will content my selfe with the iudgment of Molinaeus heerein , ( a learned Protestant . ) His wordes are these : (e) (e) In sua Translat . Testam . Noui. part. 12. fol. 110. Caluin in his Harmony maketh the Text of the Gospel to leape vp and downe ; he vseth violence to the Letter of the Gospel ; and besides this , he addeth to the Text.

Touching Caluins peremptory pride with the Ancient Fathers : And first touching the doctrine of Freewill , (f) (f) Instit. l. 2. sect. 4. Caluin chargeth , and reprehendeth the Fathers therein . Touching Grace and Iustification , (g) (g) Calu. Instit. l. 3. c. 11. §. 15. Caluin betrampleth S. Austins authority . Concerning the Reall-Presence , (h) (h) L. epist. & respons. printed 1597. epist. 208. he opposeth himselfe against Hilary and Cyrill . Caluin (i) (i) Instit. l. 4. cap. 13. §. 17. in like sort reprehendeth Nazianzen , Basil , & Ierome , for their commending , & defending of Monachisme , and austerity of life .

I will omit all other Controuersyes between the Catholikes and the Protestants , in all which Caluin opposeth himselfe to the ioint consent of all the Ancient Fathers of the Primitiue Church , and I will conclude with his reprehension of Chrysostome , Austin , Epiphanius , and others , concerning the doctrine of praying and offering vp Sacrifice for the dead : his wordes for close of all , are these : (k) (k) In Tract . Theolog. de ver. Eccles. reform . pag. ●94 . Fateor eiusmodi preces &c. I confesse , that the custome of these prayers was ancient ; and that such prayers were allowed by Austin , Chrysostome , and Epiphanius , as receaued by succession from their Ancestours ; the vsage wherof the aforenamed Fathers followed without reason &c. Thus we see , that Caluin doth fully parallell , and equall Beza in contempt of the Fathers of the Primitiue Church : such a fastidious Magistrality , & pride in the highest degree , do their former doctrines of their Reuealing Spirit , and extraordinary Vocation , beget in the mindes of the belieuers thereof .

But to conclude with relating of Caluins death , which was most sutable to his life , ( for (l) (l) Psal. 33. Mors peccatorum pessima ) Conradus Schlussenburg the foresaid Protestant , deliuereth it in these wordes : (m) (m) ●n Theolog. Caluin printed 1594 lib. 2. fol. 72. Deus manu sua potenti &c. God in the rod of his fury visiting Caluin , did punish him before the houre of his death , with his mighty hand : for he being in despayre , and calling vpon the Diuel , gaue vp his wicked soule , swearing , cursing , and blaspheming . He dyed of the disease of lyce and wormes , increasing in a most loathsome vlcer about his priuy parts , so as none present could endure the stench . These things are obiected against Caluin by Publike writings , in which also horrible things are declared concerning his lasciuiousnes , his sundry abhominable vices , and Sodomiticall lusts , for which last he was burned by the Magistrate at Noyon , where he liued , being branded vpon the shoulder with a hoat burning Iron . Thus far the foresaid Slussenburg , an earnest Protestant , and as great an Enemy to the Pope , as Caluin euer was , and therfore his Testimony is to be reputed lesse partiall , and more indifferent .

The foresaid miserable death of Caluin is confirmed with the vnanswerable Testimony of Herennius ( a Caluinist Preacher , and therefore the rather heerin to be credited . ) His words are these : (n) (n) In libello de vita Caluini . Caluinus in desperatione siniens vitam &c. Caluin ending his life in despaire dyed , being consumed of a most filthy and loathsome disease ; and such as God is accustomed to threaten to the wicked , and such as be rebellious against him . This of Caluin I dare testify to be most true , because I my selfe being there present , did behould that calamitous & tragical end of his , euen with these mine owne eyes . Thus the said Herennius , and thus far of Caluin , though most briefly . This one obseruation touching his death I will add , to wit , that it is the lesse to be wondered , that Caluin should dye despayring of his Saluation , seeing it may wel be thought , that Christ by way of speciall punishment ( in withdrawing his grace from Caluin , ) did inflict this particuler kind of death vpon him , because Caluin taught , that Christ himselfe was for the time * * Caluins words in Latin are these in Math. 27. Sed absurdum videtur Christo elapsam esse desperationis vocem : Solucio facilis est &c. and in the same place thus more : Sic videmus ( Christum ) omni ex parte vexatum , vt desperatione obrutus , ab inuocando Deo absi . steret . in despayre , and as being ouerwhelmed in desperation , gaue ouer prayer . O monstrous ( and neuer afore heard of ) Blasphemy !

The next shall be Ochinus : This man with the helpe of Peter Martyr , first broached Protestancy heer in England in K. Edwards the sixth reigne ; as * * Osiander Cent. 16. l. 2. c. 67. Osiander witnesseth , and the whole world knoweth . Ochinus was first a Religious man of the Catholike Romane Church ; but being weary of seruing God in that austerity of lyfe , left his (o) (o) So sayth Sleydan , l. 9 at anno 1547. fol. 297. Monstery , with breach of all his former vowes of Religion . This Ochinus did write a booke (p) (p) Lauather . in histor. Sacrament . fol. 50. against the Masse ; and him Caluin thus exalteth in these words : (q) (q) Lib de scandalis . extat in h● Tract . Theolog. printed 1597. p. 111. Whome can Italy oppose ( for they were both Italians ) against Peter Martyr , and Bernardine Ochine ?

There is not written against Ochinus so much touching his extraordinary licentiousnes of lyfe , as touching his doctrines : for first he began to defend ( by wryting of certayne Dialogues ) the doctrine of Polygamy , or hauing many wyues at one and the same tyme ; of which Dialogues (r) (r) Beza in lib. de Polygamia . p. 4. Beza maketh mention . But Ochinus did not content himselfe with this ; but proceeded to the height of all Impiety ; For he confessing the doctrine of the euer necessary Visibility of Christs true Church , grounding himselfe ( and but truly ) vpon the predictions thereof in the Old Testament ; and on the one syde , not acknowledging the Catholike Roman Church to be the true Church , though in it he could not deny , but that it euer enioyed a continuall visibility : and on the other syde , seeing the predictions of the Churchs vninterrupted Visibility were not accomplished in the Protestant Church , did heerupon wholy forsake Christ and Christian Religion , and betooke himselfe to the imbracing of Iudaisme .

That Ochinus became an Apostata , is witnessed by Beza , who calleth him thus : (s) (s) L. de Polygam . p. 4. Ochinus , impurus Apostata . And further Beza more fully enlargeth himselfe thus writing : (t) (t) Beza in epist. 1. pa. 11. Ochinus , Arianorum clandestinus fautor , Polygamiae defensor , omnium Christianae Religionis dogmatum irrisor . Ochinus is a secret fauourer of the Arians , a defender of Polygamy , and a scoffer of all the doctrines of Christian Religion . The Apostasy of Ochinus , is further witnessed by (u) (u) In his booke de ●ribus Elohim . printed . 1594. l. 5. c. 9. Zanchius ( the Protestant ) & by Conradus Slussenburg , the afore mentioned Protestant , writing heerin agaynst Ochinus most particularly ; the title of which passage in this Protestants booke , is : (x) (x) In Theolog. Caluinist . l. 1. fol. 19. Responsio ad Ochini blasphemiam .

Thus farre touching Ochinus his Apostasy , & of his imbracing Iudaisme , and finally dying therein One thing chiefly I referre to the iudgment of any indifferent Reader : seeing this Ochinus was one of the two Apostles , who first planted Protestancy in England ; to wit , whether it sorteth with the accustomed proceeding of God ( who euer vseth meanes proportionable and sutable to their ends ) to vse as his Instruments , for the planting of true Christian Religion ( suppose Protestancy be such ) a man , who should afterward turne his pen to the absolute denyall of the Redeemer of the world , reputing him to be a Seducer , to the imbracing of Iudaisme , and to the vtter renunciation of all Christianity ? And conseconsequently whether it be not a great dishonour to England , to ascribe her first plantation of Protestancy to such a Man ?

I come next to Iacobus Andraeas . This Andraeas was Luthers prime scholler & a great spreader of Luthers doctrine . He was for his presumed worth made (y) (y) Osiand . Cent. 16. l. 1 cap. 7. pag. 13. Chancelour of the Vniuersity of Tubinge , and was as famous and eminent in (z) (z) So sayth Osiand . vbi supra . l. 4. c. 43. pag. 1084. Germany , as euer Beza or Caluin were in Geneua .

Now , concerning the comportment of this presumed worthy man , charged euen by his owne Brethren , read what followeth . First , (a) (a) In Zanchius in his epistles printed 1609. l. ● . pag. 340. Lauater ( a Protestant ) auerreth , that he was taken in publike Adultery : and that certaine verses were made against him , vpon this occasion by certayne Caluinists . But to proceed . Hospinian ( the Protestant ) thus blazeth him : (b) (b) Hospinian in Histor. Sacrament . fol. 389. Andraeas nullum omnino habuit Deum , si Māmonem & Bacchum excipias &c. & quando cubitum iturus , vel de lecto surrecturus &c. Andraeas had no other God , except Mammon & Bacchus &c. And when he went to bed , or rose from thence , he was obserued neuer so much as to recite the Lords prayer , or to make any mention of God . And in the whole course of his life and actions he shewed no sparke of piety and vertue , but extraordinary great lightnes . Thus Hospinian .

The same Hospinian speaking of the wonderfull Inconstancy of Andraeas in matters of Religion ( from which point may be gathered , that he prized no Religion at all ) thus writeth : (c) (c) Hospinian , vbi supra . Iacobus Andraeas doctrinam , & sententiam suam de Religionis capitibus mutauit saepius ; vnde Anhaldini promittunt se ex eius autographis demonstrare posse , ipsum octidui spacio , ter suam de Controuersis capitibus , fidem & Confessionem mutâsse . Iacobus Andraeas often changed his iudgement in points of Religion , in so much , that they of Anhalt did vndertake to shew , out of his owne handwrytings , that in the compasse of eight dayes , he changed three seuerall times his confession of fayth , touching some heads of Religion then in controuersy .

To conclude , the said Hospinian thus further discourseth of the pride & disposition of Andraeas , saying : (d) (d) Ho●pin . vbi supr. Conuitijs , calumnijs , mendacijs &c. Andraeas did striue to abound in reproaches , deceits , lyes , and impudent taunts and iests . He thought very highly of himselfe , and contemned all others . And yet more . (e) (e) Hospinian vbi supr. Selnecerus and Musculus ( sayth Hospinian ) haue tearmed Andraeas to be erronem , leuissimum scurram &c. A wandring fellow , a most giddy and light gester or scoffer , and One that neuer had any religion . Thus far Hospinian of this Andraeas , & with this I end .

Now in this next passage , Swinglius presenteth himselfe Whose doctrines tending to liberty and licentiousnes of life aboue alleaged , I will here passe ouer . This Swinglius did take his degrees of Schooles in Basill , and thereupon was made (f) (f) Hospin . vbi supra fol. 22. Priest ; but after he intended to reuolt from the Roman Church , he chiefly laboured to impugne the Masse , and this from an apparition in his sleepe , which Swinglius calleth his Monitor , saying : (g) (g) Swingl . tom. 2. in subsid . de Eucharist . printed 1581. Ater fuit an albus , nihil memini . Thus did Swinglius first forsake the Masse , doubtlesly from the instruction of the Diuell● for his owne Brethren censure it to be no lesse , then a meere illusion , as (h) (h) Tract . de Eccles. printed 1598. pag. ●8 . Benedictus Morgensterne , (i) (i) In Swenkfeldio Calui●ismo , printed 1597. in praefat. Iacobus Heilbrunerus , and others . And the words of (k) (k) In Theolog. Caluinist . printed 1594 in prooem . Conradus Slussenburg , of this vision of Swinglius , are these : Sole meridiano clarius est , non Deum verum , sed ipsissimum Diabolum Swinglio per somnium &c. It is more cleere then the Sunne , that not the true God , but the Diuell himselfe inspired Swinglius in his dreame . Neuertheles Swinglius so rested vpon the force of this his diuelish apparition , as that being warranted therewith ( most irreligiously and impudently , and the rather the better to impugne the Sacrifice of the Masse , ) he dared to alter the very wordes of Christ saying , This is my body ; and in lieu thereof , did translate in his owne printed Bibles ( as though they had beene the very wordes of Scripture ) (l) (l) Swingl . in his new Testament in Latin dedicated to the French King . This signifyeth my Body .

But to proceede to Swinglius his behauiour : for the better apprehension whereof , we are to conceaue , that Swinglius and other certaine Ministers in Heluetia ( all which afore were deuoted Priests ) vpon their forsaking of the Roman Religion , and vndertaking to plant their owne new Gospel ; did first make a generall petition to the Heluetian Common-wealth , within which state they liued , that they might be suffered to take wyues , and marry . The title of their petition is this : (m) (m) Swingl . in tom. 1. fol. 11● Pietate & prudentia insigni Heluetiorum Reipublicae Huldericus Swinglius , alijque Euangelicae doctrinae Ministri , gratiam & pacem à Deo . The Petition beginneth thus : Hoc verò summis precibus contendimus , ne matrimonij vsus nobis denegetur &c. We earnestly contend , that the vse of Mariage be not denied to vs , who feeling the infirmity of the flesh , perceaue that the loue of chastity is not giuen vs by God . For if we consider the words of Paul , we shall fynd with him no other cause of Mariage , then for the lustful desires of the flesh ; which to burne in vs , we may not deny , seeing that by meanes therof , we are made infamous before the Congregations .

And then Swinglius proceeding forward , thus expresseth the burnings of the flesh : Aestu verò libidinis &c. By * * Swinglius vbi supra . the burning of the flesh , we vnderstand those desires of the flesh , wherwith a man being inflamed , tosseth in his mynd the studies of the lustfull flesh ; in these only he spendeth all his thoughts , vpon these he meditateth , and is wholly busied in this , that he may satisfy the fury of the flesh . Thou seest here ( Good Reader ) how lustfully , and goatishly Swinglius , with his fellowes , writeth of this subiect .

But to proceed in this their supplication . They further thus write : Si carnis * * Swingl . vbi supra . licentiam quaerere &c. Yf we respected the liberty of the flesh , who seeth not , how much more commodious it were for vs , that we should forbeare the lawes of Mariage , as hitherto we haue done ? &c. For we haue knowne , how easy in this free and loose estate , being glutted with satiety , we might change . Wherefore for the loue not of lust , but of Chastity , and the soules to vs committed , we desire marriage ; least that the soules committed to our charge , by example of our sensuality ( diutius offendantur ) should be any longer offended . And yet more : Quare * * Swinglius vbi supra . cùm carnis nostrae infirmitatem &c. We haue proued , that the weaknes of our flesh hath beene ( proh delor ! ) O for griefe ! cause of our often falling . Thus far in the petition of Swinglius , and the rest to that State .

Now in another epistle to the Bishop of Constance , written and subscribed vnto , by Swinglius , and twelue more Ministers there named , Swinglius thus confesseth and sayth : (o) (o) Tom. 1. fol. 121. 122. 123. Hactenus experti , quòd &c. Hitherto we haue tryed , that this gift of Chastity hath bene denied vs &c. We haue burned ( O for shame ! ) so greatly , that we haue committed many things vnseemely . To speake freely without boasting ; We are not otherwise of such vnciuill manners , that we should be euill spoken off , among the people to vs committed , for any wickednes ( hoc vno excepto ) this one point excepted . Thus far Swinglius with his Complices .

By this now we may coniecture of the extraordinary sensuality of Swinglius , and of his incredible thirst after a woman . For heere we see , how himselfe with the rest , are not ashamed to confesse themselues to haue liued ( till that day ) most incontinently & dissolutely : a course little sorting to those , who vndertake the first planting of the true Religion and fayth of Christ ; which Religion vtterly forbiddeth all vnchast and lustfull actions : (p) (p) Galat. 5. The workes of the flesh are adultery , fornication &c. Who do these , shall not inherite the Kingdome of God .

I here passe ouer Swinglius his temporizing liberty in writing of matters of Religion . For speaking after , of certaine of his writings some yeares afore penned , he thus blusheth not to say : That when he did such and such thinges before , (q) (q) Swing . tom. 2. de vera Religione , fol. 202. Tempori potiùs scripsimus quàm rei , sic iubente Domino &c. We rather fitted our writings to the tyme , then to the truth of the matter , God himselfe so commanding vs &c. A most irreligious and heathenish saying ; and so disliked , that at the Alphabeticall table there vnder the letter z. it is said : Swinglius docendo seruiuit tempori , Swinglius in his teaching , serued the tymes . The death and end of Swinglius was so calamitous , that diuers most markable Protestants do write , that he was infallibly damned . For first Luther thus censureth thereof , by the testimony of Hospinian . Hospinians wordes are these : (1) (1) In histo. Sacrament . part. 2. at anno 1544. fol. 187. Lutherus dicit Swinglium miserrime in praelio à Papistis interfectum , ideò in peccatis suis mortuum esse . Luther sayth , that Swinglius was miserab●y killed by the Papists in warres , and that he dyed in sinne . And agayne the said Hospinian thus further writeth : (2) (2) Vbi supra . Lutherus se &c. Luther sayth , that he wholly despayreth of the saluation of Swinglius soule . And Gualterus speaking of the iudgment of diuers Protestants herein , thus writeth : (3) (3) In Apolog. fol. 30. & 31. Nostri illi &c. Those our men are not afrayd to pronounce , that Swinglius died in Sinne , & the sonne of Hell . Thus much of Swinglius .

Now to conclude this Scene with that Prodromus of Antichrist , I meane Luther , who first layed most of the chiefe corner stones of Puritanisme : Luther was first a Catholike (r) (r) Luth. in his Epist. to his Father , extat tom . 2. Wittenberg fol. ●69 . Priest & Monke ; during which his state of life , he thus writeth of himselfe : (s) (s) See Luthers words hereof in in his Comment vpon the epistle to the Galathians , englished in cap. 1. fol. 35. I then honoured the Pope of meere conscience , kept chastity , pouerty and obedience ; and whatsoeuer I did , I did it with a single hart , of good Zeale , and for the glory of God ; fearing grieuously the last day , and desirous to be saued from the bottome of my heart . Of whose pure and sincere intention at that tyme (t) (t) In epist. ad Thomam Cardinalem Eboracens . Erasmus speaketh fully ; & Simon Voyon more particularly thus dilateth thereof : (u) (u) Vpon the Catalogue of the Doctors of the Church , ●nglished , pag. 180. Luther in his Monastery punished his body with watching , fasting , and prayer . But after he had once apostated from the Church of Rome , and cast of his Catholike Religion ; then he began to speake in another Dialect , and thus writeth of himselfe : ( marke here good Reader , the difference of one and the same man , when at one tyme he is Catholike , at another , Protestant : ) (x) (x) Luth. tom. 1. epi. Latin . fol. 334. ad Philippum . I am burned with the great flame of my vntamed flesh ; I , who ought to be feruent in the Spirit , am feruent in the flesh , in lust , sloth &c. Eight dayes are now past , wherein I neither did write , pray , nor study ; being vexed partly with temptations of the flesh , partly with other troubles .

Agayne the same Luther thus acknowledgeth further of himselfe : I am almost mad through the rage of lust , & desire of women . And yet more : (y) (y) Luth. tom . 5. Wittenberg . serm. de Matrimonio , fol. 119. As it is not in my power , that I should be no man : so it is not in my power , that I should be without a woman &c. It is not in our power , that it should be stayed or omitted ; but it is as necessary , as that I should be a man ; and more necessary , then to eate , drinke , purge , make cleane the nose . And yet he ceaseth not , but further sayth : (z) (z) Luth. in Prouerb. 31. addeth these words in Ducth , which are englished , as are here set downe . Nothing is more sweet , then is the loue of a woman , if a man can obtaine it ; and finally : (a) (a) Luth. tom 7. Wittenberg . epist. ad Wolphangum . fol. 505. He that resolueth to be without a woman , let him lay asyde from him the name of a man , making himselfe a playne Angell or spirit . And according to these his speaches , he hauing cast of all his former Religion , tooke Catherine Bore out of a Monastery , and maryed her .

Behold here ( good Protestant Reader ) and blush at the Primitiae of that Spirit , which in this age first sowed Protestancy , or our new reformed Religion . For where are now those former wordes of Luthers keeping his chastity , pouerty , and obedience ? and what he did , he did with a single hart , to the glory of God , and desirous to be saued from the bottome of his heart ? &c. So iust reason had euen Caluin himselfe to say of Luther : (b) (b) These words of Caluin are alleaged by Schlussenburg . in Theolog. Calu. l. 2. fol. 126. magnis vitijs abundat . As also so fully is warranted , from Luthers sensuality , that phraze vsed among many of his followers , who when they would giue assent to the prouocation of nature , by accompanying lewd women , were accustomed to say amongst themselues : * * This Benedictus Morgensterne the Protestant ( in tract . de Ecclesia , printed Francofurti 1●98 . pag. 22. affirmeth that the Caluinists were accustomed so to say . Hodie Lutheranicè viuemus : to day we will liue Lutheranlyke . And here now the lesse wonder it is , that Luther ( for the patronizing of his owne most sensuall and lasciuious life ) did vent out such his fleshly doctrines , mentioned in the first part of this discourse ; as Yf the wyfe will not , let the Chamber-mayd come , besydes many others . But let vs proceed to other Actes of Luthers Scene .

And touching his pryde ; Where first we will speake of his presumed certainty of his owne broached doctrine , proceeding from the pride of his owne priuate Spirit , of which point he thus vaunteth : (c) (c) Luth. aduersus falso nominatum Ecclisiasticum statum . I would haue you to know , ( speaking to the Ecclesiasticall state ) that I will not hereafter vouchsafe you so much honour , as to suffer eyther you , or the Angels to iudge of my doctrine &c. For seeing I am certaine of it , I will iudge of you , and of the Angels . And more : (d) (d) Tom 2. Wittenb . fol. 333. I am certaine , I haue my opinions from Heauen &c. they shall continue . And yet more fully : (e) (e) Swinglius chargeth Luther with saying these words . to . 2. ad Luther . Confess . respons. fol. 478. If I be deceaued , God hath deceaued me .

Touching Luthers pryde of censuring Moyses , and the Apostles , he thus speaketh of Moyses : (f) (f) Luth. Tom. 3. Wittenberg . in Psalm . 45. fol. 423. Moyses had his lippes full of gall and anger &c. Away therefore with Moyses . Touching S. Peter , Luther thus writeth : (g) (g) Luth. in epist. ad Galat. c. 1. Peter ( the chiefe of the Apostles ) did liue and teach ( extra verbum Dei ) besides the word of God . S. Iames the Apostle is thus charged by Luther , touching Extreme-vnction : (h) (h) Luth. l. de Capt. Babil c. de extrema vnctione , in tom . 2. Wittenb . fol. 86. I further say , if that in any place it be erred , in this especially it is erred . But though this were the Epistle of S. Iames , I would answere , it is not lawfull for an Apostle ( by his authority ) to institute a Sacrament .

Touching Luthers pryde in controwling , or rather reiecting the Holy Scriptures , it is euident , that Luther denyed for Canonicall Scripture , the (i) (i) As witnesseth Bullinger vpon the Apocalyps . Englished . 1573. c. 1● ●●rm . 1. fol. 1. Apocalips , (k) (k) Luth. in praefat. in epist. Iacobi , in editione Ieuensi . the Epistle of Iames , (l) (l) As witnesseth Oecolampadius in epist. ad Hebraeos , printed Argent orat . 1534. the Epistle to the Hebrews . Touching Luthers pryde in condemning all the Fathers , reade what heer is set downe : (m) (m) Luth. lib. de seruo arbitrio , printed anno 1551. pag. 434. The Fathers of so many ages haue beene plainely blind , and most ignorant in the Scriptures ; they haue erred all their life tyme ; and vnles they were amended before their deaths , they were neyther Saincts , nor pertayning to the Church . Thus he .

To ●hing Luthers proud boldnes in translating the Holy Scriptures , one place shall serue insteed of many . Where S. Paul sayth : (n) (n) Rom. 3. A man is iustifyed by fayth , without the workes of the Law : Luther in his Translation thereof translateth : Man is iustifyed by fayth alone : & being expostulated for adding the word alone , he insteed of any other answere sayth : (o) (o) Luth. tom . 5. Germ. fol. 141. 144. I am sorry , I did not translate it worse : and a little before the sayd wordes : sic volo , sic iubeo , sit pro ratione voluntas . Thus much touching Luthers deportment : of which Subiect I doe assure the Reader , I relate not the sixt part , contenting my selfe to picke heere and there , where I thinke most conuenient , and suting for the present .

If now it be heer demaunded , that seeing Luther was in the beginning of his tyme a Catholike Priest ; and ( as it should seeme ) deuout and religious in his fayth ; how came it to passe , that he first altered his Religion ? To this is answered , That he had a true & reall disputation with the Diuell , and vpon the force of the Diuels reasons , he renounced ( first ) priuate Masse : and then after by degrees , and through the violence of his owne sensuality , he proceeded further in forging the rest of those voluptuous Paradoxes , aboue ascribed vnto him .

That Luther had this disputation with the Diuell appeareth from Luthers owne wordes deliuered thereof , for he writeth : (p) (p) Luther . tom . 7. Wittenberg . printed anno 1558 lib. de priuata missa . &c. vnct . sacerd. fol. 228. Contigit , me sub mediam noctem subitò expergefieri : ibi Satan mecum caepit eiusmodi disputationem : Audi ( inquit ) Luthere , Doctor perdocte &c. It hapned , that about midnight , I awaked , and Satan then begun with me this kind of disputation : Heare ( sayth Sathan ) O Luther most learned Doctour &c. And the Diuell proceedeth to his arguments ; to the strength wherof Luther finally subscribed . And thus Luther did first leaue the saying of Masse by the persuasion of the Diuell . And which is worthy of obseruation : Luther writing after this disputation , against the Masse , is not ashamed to vse all those particular reasons and arguments against the Masse , which the Diuell afore had vsed to him .

This disputation of Luther with the Diuell , is so certaine , as that ( besides it is testified from Luthers owne words , aboue alleaged ) it is acknowledged , ( though most weakly auoyded ) by (q) (q) In his reply to the Censure , printed 158● . fol. d. 5. & d. 6. Mr. Charke , (r) (r) In his Treatise against the defence of the censure , printed by Thomas Thomas . pag. 234. D. Fulk . (s) (s) Sutcliff . de vera Catholica Christi Ecclesiâ printed 1592. l. 2. c. 4. p. 298. D. Sutcliff , D. (t) (t) D. Mort. in his Apolog. Catholica . part . 1. printed at London . 1005. l. 2. c. 21. pag. 351. Morton . (u) (u) Balduinus in his booke intituled de disputatione Lutheri cum Diabolo , printed Islebij . 1605. c. 4. & pag. 81. Balduinus , and others . All which seuerall particular Protestants do giue seuerall answeres hereto , ( a point , which deserues chiefly to be noted ) so little confidence did each of them , for the auoyding of this most foule blemish to Luther ( and indeed to Protestancy ) put in one anothers Answere .

And with this I will conclude with these former sixe most remarkable and eminent Reformers , assuring the Reader ( as afore ) that I haue related scarse the sixt part of their licentiousnes and impieties , with which most of them stand iustly charged by the pennes of other Protestants , their owne Brethren , hauing for greater expedition contented my selfe ( as aboue I said ) with discerping here and there such their acknowledgments herein , as might seeme best to sort to my present proiect , and intention .

Only here I will demand , if it can sinke into the brayne of any iudicious indifferent man , but to weene that God would euer suffer the true fayth and Religion of Christ ( admitting it had vanished away for many ages afore , as is pretended ) to be restored to Christians , by the instruments and meanes of such most prophane , sensuall , beastly , and flagitious men , as these former six Authours are confessed by their own Brethren to haue beene : their very soules being become euen the sinkes or channells for the receite of all ordure and filth of Sinne and abominable impiety ? No : it is impossible , it should be so . Let no man therefore thinke his diuine Maiesty , would euer for the re-establishing of his Church ( the most supreme end , that can be conceaued ) make choyce of a company of obscure petty Doctours , and these but few , lately stept vp , but competently learned , iointly broching in their doctrines sensuall liberty , and finally in their conuersation most wicked , prophane , and execrable : so certayne it is , that the wine euer tasketh strongly of the vyne , the water of the fountaine , the fruite of the tree , and the life , of the Doctrine .

But now ( good Reader ) to reflect backe . Heer thou may see , what Puritanisme is eyther in speculation , or in the practise or execution . Yf then whether we respect the doctrine , or the conuersation in life of such men , as were the first Institutours thereof , we do find all to be seated , ( or rather grounded ) vpon sensuality and impiety ; how canst thou be persuaded that Puritanisme is a Religion , wherewith God himselfe will be honoured ? To the which thou canst neuer giue thy full consent , except thou be first persuaded , that God is a Patron and defendour of Sinne & impiety : Therefore least any such prophane conceite should by the suggestion of the Enemy seize vpon thy soule : I will ( for the close of this Treatise ) partly display the vglines and deformity of Sinne , and consequently the infinite and invtterable hatred which God beareth to Sinne , & Iniquity .

My first proofe hereof shall be taken euen from the Nature of sinne in it selfe , to the which God beareth an infinite hatred . Which infinitenes of hatred is proued by this reason : To wit ; euery offence committed against another , is the more great , by how much the Personage , against whom it is committed , is greater : but God , against whom ech Sinne is perpetrated , is of infinite Maiesty , worth , and dignity ; therefore it followeth , that euery Sinne committed against God , deserueth infinite hatred ; and consequently deserueth to be punished with infinitenes of paynes . Agayne ; by how much God doth transcend man in goodnes , by so much he loueth goodnes , and hateth Sinne , more then man doth : but he surpasseth man infinitely in goodnes ; therfore his loue to goodnes , and hatred to sinne is infinite . And more , we may obserue , that euery tyme a man committeth a mortall Sinne , there passeth through his iudgment a practicall discourse , by the which he compareth together God , and the pleasure of the Sinne which he is to commit , and thus in this trutination and ballancing , he finally preferres the pleasure before God ; and therfore the wrong done to his Diuine Maiesty , by making choyce of a base fading pleasure before him , is infinite and inexplicable .

The second Reason , shewing the atrocity of Sinne , may be taken from Gods comminations , and thundering of punishments most aboundantly in his holy Scriptures against Sinne , and the perpetratours thereof . As where we read : (y) (y) Esa. 1. Behold , I will be reuenged vpon mine enemies ( speaking of Sinners ) and will comfort my selfe in their destruction . Agayne : (z) (z) Psalm . 91. Sinners and workers of iniquity do perish euerlastingly : (a) (a) Psalm . ●● . God shall rayne snares of fyer vpon sinners ; brimstone with tempestuous wynds shall be the portion of their Cup. (b) (b) Ecclesiastic. 40. Death , bloud , contention , edg of sword , oppression , hunger , contrition , and whips ; all these things are created for wicked sinners . (c) (c) Prouerb . 14. Sinne bringeth all men to misery . (d) (d) Ecclesiastic. 21. Flie from sinne , as from a serpent : (e) (e) Eccl. 20. the end of a wicked mans flesh , shall be fyre , and vermine : And to conclude ( omitting infinite other passages , all seruing to denounce Gods future reserued punishment for Sinne ( and consequently his hatred thereto ) that most dreadfull relegation of Sinners : (f) (f) Math. 25. Depart from me , you accursed , into euerlasting fyre .

The third Reason , which setteth out the hainousnes , and atrocity of Sinne ( and that more fully , then either of the former two ) is , the consideration of the mistery of the Redemption of mankind . Which God in the inscrutable Abysse of his wisedome , would not otherwise performe , then by descending so low , as that himselfe ( being of infinite power and Maiesty , (g) (g) Esay 66. Whose seate is Heauen , and the earth his footestoole ; and , (h) (h) Iob. 9. vnder whom do crouch and tremble , euen they , that do beare vp and sustayne the world ) should be content to become Man , to conuerse here vpon earth thirty-three yeares , to tast in the meane tyme all kynd of afflictions , griefes & indignities , and in the end to suffer at the hands of most base and vnworthy persons , vpon the Crosse , a most ignominions and dishonourable death : and all this for the expiating of our sinnes , and Redemption of mankind : He is (i) (i) Iohn . 4● the Sauiour of the world ; (k) (k) 1. Iohn . 2. the reconciliation for our sinnes ; and not for ours only , but also for the sinnes of the whole world ( sayth the holy Scripture . )

But now to wind vp in few wordes ( and so to giue the last stop to my pen ) the force of the necessary inferences and deductions , resulting out of all the former Reasons of this whole discourse . Thus then I conclude : Yf on the one syde , Puritanisme be a Religion defending all turpitude of Sinne and Vice , as also wholy discouraging men from the exercise of all Vertue ; and that the first broachers thereof haue beene men of most flagitious conuersation , incorporating in their vitious liues their owne positions and doctrines : And if on the other syde , the atrocity of Sinne be such , and the hatred of God to sinne so infinite , and inexplicable , as that the vnderstanding not only of Man , but euen of the Angels cannot comprehend it , ( much lesse in words vnfold it ) what then can follow , but that Christ , should sooner cease to be Christ then resolue first to institute Puritanisme , and the former doctrines therof aboue mentioned , and willingly to suffer himselfe to be truly worshipped therewith , and to ordayne , ( as a meanes necessarily conducing to mans saluation ) a fayth , or Religion , so prophane , vicious , and blasphemous ? And with this I end this short Treatise .

FINIS .

A FVNERAL DISCOVRSE ( by way of Appendix ) Touching the late different Deathes of two most remarkable Protestant Deuines : The one , Doctour Pryce , Deane of Hereford , who dyed Catholike . The other , Doctour Buts , Vice-Chancelor of Cambridg , who hanged himselfe .

Written by a Catholike Priest in England , to his Protestant friend in Amsterdam .

Pretiosa in conspectu Domini , Mors Sanctorum . Psal. 115.

Mors Peccatorum , pessima . Psal. 331.

Permissu Superiorum . 1633.

A Funerall Discourse of the late Deaths of two most remarkable Protestants , Doctour Price , Deane of Hereford ; and Doctour Butts , Vice-Chancelour of Cambridge .

DEARE Friend , towards whome neyther distance of place , nor disparity of Religion can diminish my loue . There are seuerall Monthes passed , since we haue had any entercourse by our pens : Therfore to deferre the tyme no longer , but to performe my Calendary , and prescribed taske , I haue thought good now to breake silence ; and by these leaues ( the poore Messenger of my rich Affection ) to aduertise you of the present good state of my corporall health . But the mayne allectiu● inuiting me to write at at this tyme is , thereby to acquaint you with the chiefest Occurrents happening of late among vs : A subiect of weight , and such as may well seeme to force my Pen , to spend some tyme in the vnfoulding of it .

Now these Occurrents are , touching the different deaths of two heertofore most remarkable Protestants ; the one of their deaths being Heteroclite , or irregular in nature ; the other naturall , but withall supernaturall , since the party so dying now liues ( as we may comfortably hope ) with Life himselfe : So true is that sentence of Gods word ( which is his peculiar Dialect ) thus celebrating the death of the vertuous , Ecclesiast. 7. Dies Mortis , melior die Natiuitatis : But the tragicall end of the wicked ( though that cannot be their end ) it thus depresseth , Prou. 11. Mortuo homine impio , nulla erit vltra spes . Which two Oracles , or diuine Motto's are doubtlesly verifyed of the eminent men heere to be spoken of ; ioyned togeather in the neerenes of the time of their deaths of Body ; but most distant in their now present state of Soule . These two then were Doctor Price , late Deane of Hereford ; and Doctor Buts , Vice-Chancellour of Cambridge .

And first to begin with Doctour Price : since in priority of time his death was before the others . This man throgh the worth of his good parts and learning , was honoured , by being particularly knowne and respected by his Maiesty ( whome God grant to reigne ouer vs in a happy gouernment many yeares ) and then after was made Deane of Hereford , a place of great estimation .

It is reported , that during all his lyfe tyme , he enioying his health , shewed himselfe much aduerse to the Catholikes , and troubled diuers of them : But in the tyme of his last sicknes ( for Eccles. 28. Afflictio dat intellectum ) God ( to whome nothing is contingent , yet foresees all contingencyes ; and who before all time , foresees all things done in time ) did so efficaciously moue with his grace this dying Doctour , as that he being most mercifully called to worke in Christs vineyard at the Math. 20. eleauenth houre ; and casting from him all other cares , did solely care for the good of his soule , by the detestation of his former dissimulation , and thirsting desire of dying Catholike . And thus finally he ankered his hopefull thoghts ( notwithstanding his former course ) at the Cape ( as I may call it ) of Buona Speranza , which stretcheth it selfe out into the Mayne Ocean of Gods boundles Mercy ; he acknowledging therein the truth of our Sauiours wordes , Luc. ●9 . Porrò , vnum est necessarium . O he is truly wise , who is wyse to his owne Soule !

This Doctour vsing in time of his sicknes the help of a Catholike Doctour of Physick , intreated his Physician ( as is certainely diuulged ) to procure the accesse of a Catholike P●iest to him . His Physitian ( as knowing his former comportment in matters of Religion ) rested much agast at his request , & answered : Sir , I now not what you meane by these wordes : The world hath taken full notice , how much you haue in disaffected towards Priests and Catholike ; and a Priest will hardly aduenture to come to you for feare of some intended danger . To which the Patient thus replied : O Mr. Doctour , you see in what poore case I lye , I looke for death , and this is not a tyme of further dissimulation : I protest , my desire of hauing a Priest is , for the sauing of my soule . Whether these wordes were preuayling with his Phisitian , or some other meanes were vsed , I know not ; But within a day or two after , a Catholike Priest came to his lodging .

At the Priests first entrance into his chamber , D. Pryce thus saluted him : Gentleman , you are most welcome ; I haue sent for you , not to dispute with you , for ( I thanke God ) I am already fully setled in your owne Religion ; but to intreate your helpe and furtherance , for the disburdening my soule of all her sinnes . Howsoeuer in my lif● tyme , I haue borne my selfe malignantly against Recusants ( which great Sinne I humbly beseech his Diuine Maiesty to remit ) know you , that at this present , I am in iudgment a Catholike , and do intend to dye a member of that Religion ; and for the accomplishing of this my desire , I do humbly intreate the help of your Priestly function . The Priest shewed himselfe most glad of such his pious Resolution , and vsed diuers comfortable speaches to the said end . And thus within few dayes after , through a penitent Confession of his sinnes , and by meanes of the Holy Sacraments , the Doctour was incorporated into the mysticall body of Christs Catholike Church ; and so with a most constant resolution dyed a member of the Roman Church .

But before his death , his Maiesty being aduertised of his sicknes ( see heere a rare example of Princely benignity ) did send ( as is confidently reported ) a Bishop to visite the Doctour from himselfe . The Bishop comming into his lodging , and finding him lying in his bed , asked him , how he did ; & withall told him , that he was sent from the King , to visit● him . To which wordes the Do. ( euen with teares in his eyes ) answered : I most humbly thanke his Maiesty for this his most gracious and vndeseruing fauour , O , that it were in my power to expresse my acceptance hereof ; and withall , my Lord Bishop , I thanke you for your paynes . Touching my selfe my Lord , you see , and I feele , in what pittifull case I lye . Neuer worse in body , and neuer better , on so well in soule . And for the more fully expressing of my meaning ▪ and to preuent mistaking , your Lordship may take notice , that now I am , & intend to ●ye a Roman Catholike : and if God restore me to my health , I will make a more full declaration of this my change .

These wordes amazed the Bishop ; & thereupon the Bishop vsed some short speaches to alter his pious determination . To the which the sicke Doctour thus replied : O my good Lord , these your wordes are but health-discourses ; Yf you did lye in that case , in which I now am , ( and your Lordship must once come to this ) at what tyme the veyle of all transitory motiues must be drawne asyde , you would no doubt discouer your selfe to be of a different opinion in religion , from that , which now your words import . For I must tell you plainely , I am persuaded , that there is neuer a learned bishop , nor learned Deuine in England ( if so he hath spent much tyme in the study of Controuersies ) but that he is inwardly , and in soule a Catholike , howsoeuer he may be content to dissemble his Religion , through the temporall Motiues of Wyfe , Children , Riches , honour , and the lyke . And why should not I be thus perwaded ; seeing it is most certayne , that all Authorities both diuine and humane ( if they be truly weighed ) make wholy for the Catholike Religion , and against the Protestants ? The Bishop seeing him in feruour of speach , began to take leaue with him . The Doctour in most humble words did prostrate his loyalty & seruice to his Maiesty with all gratefull acknowledgment of this so high a fauour .

And thus ( good friend ) you haue the Relation of this Protestant Catholike Doctors happy departure out of this vale of misery . In discoursing whereof , if I erre in any Circumstance , ( for I will not iustify the certainty of each of them , though of the mayne point of his dying Catholike , no man doubteth : ) I am to be pardoned , seeing I deliuer it ( as neere as I can ) in that manner , in which I did heare it . But now ( my friend ) to reflect vpon the death of this learned Doctour : Whether he was euer in his hart , or but onely for some short tyme before his death Catholikely affected , I know not ; neither do I know what were the Motiues , first inducing him to make this Catholike end . Neuertheles , I did heare it from the mouth of one of his inward acquaintance , who at one tyme being in the Doctours company , did heare Doctour Price much commend a Book , lately written by a Priest of the Society of IESVS , styled ; The conuerted Iew , and did say , that the Doctour himselfe had read it , and finally giuing his iudgement of it in these wordes : If the Protestants authorities alledged in that Booke , be truly and faithfully alledged ( as he had no reason to thinke the contrary , and the rather considering ( sayth he ) the Booke is with great confidence dedicated to both our Vniuersities , who would instantly discouer and diuulge any impostures , if such were vsed ) that of necessity it must then follow , that eyther the Papists Theoremes , and Tenets ( for that was the Doctours phrase ) are most true ; or that all the chiefe and most eminent Protestants ( without exception of any ) euen from Luthers dayes downe to vs , were most simple , indiscreete , and wholy vnlearned : but this ( said he ) I haue no reason to think ; for their voluntary Confessions and acknowledgments ( some in on point , some in another ) are cleere , in behalfe of the Papists Religion , to which acknowledgments ( supposing the matter of them to be false ) they had no reason so vnaduisedly to yield .

Now whether his perusing of that Booke might alter his iudgment , or it was altered afore , I know not . But whatsoeuer the Motiues of his dying Catholike were ; among other of his inducements thereto , this following perhaps ( though I in no sort do absolutely affirme it ) might be one . His owne Reading could not but tell him , that as on the one syde , the Protestants among themselues maintayne such irreconciliable disagreements in matters of fayth , that therefore they account one another for Heretikes , ech one depriuing another of all hope of Saluation : so on the other part , many of the most iudicious , and learned Protestants do freely teach , that Papists ( as they are called ) dying Papists , may be saued ; But it is not to be found , that the Papists do so teach of Protestants , dying Protestants .

This then being thus , the Doctour might well thus reason with himselfe ; ( though as afore , I euer graunt , I do not knowe articulately any one of his particular motiues ) The Protestants do deny to one another all hope of Saluation , dying without recalling their presumed Protestanticall Errours : The Catholikes in like sort will not grant , that Protestants , dying Protestants , can be saued : But both the Protestants and the Papists teach , that Papists , dying in state of Papistry , may be saued : Therefore it is a more secure course for me , now lying vpon my death-bed , to dye in that Religion , which by the acknowledgment of all sydes , promiseth hope of Saluation ; then to dye in that fayth , to which but only some few Professours thereof affoard a sauing expectation .

That the Protestants do nourish among themselues such disagreements in fayth , as that they consequently deny their Protestant Aduersaries ( dying in that state ) can be saued , I will here briefly proue from their owne reciprocall and mutuall recriminations , and from the very Titles of their Bookes , written in great acerbity of style , against other Protestants , their discording Brethren . Now in the discouery hereof , I am content , my pen shall for the time pertinently digresse , & withall transgresse the bounds of an ordinary Letter ; chiefly ( deare friend ) to the end , that my words might gayne some ground vpon your iudgement ; for I grieue to obserue , with what a strong bent of dislike , you are violently carried against our Catholike fayth ; and glad I should be to see , that as you are learned , so you would employ your learning , as a Hand-mayde to your soules saluation .

Well then , to come vnto the point , and to omit for breuity most of what might be alleaged to this purpose ; and but to gather here and there some few Testimonies out of such great store & aboundance . Do we not fynd Luther thus to conuitiate the Sacramentaries ? Luther . thes. 21. contra Louaniens . We seriously iudge the Swinglians and Sacramentaries , to be Heretikes , and Aliens from the Church of God . But Oecolampadius ( the Swinglian ) retaliates Luthers kindnes in these wordes : Dialog. contra Melancth. The Lutheranes only bring forth a colour and shadow of the word of God , ( as Heretikes commonly are accustomed to do : ) They bring not the word of God ; and yet they will seeme to build vpon the word of God .

It is certayne , that the Lutheranes cannot agree among themselues ; And according hereto , we fynd In catal . haeret . nostri temporis . Conradus Schlussenburge ( a Lutherane ) to place sixe sorts of his owne Lutheranes in the Catalogue of Heretiks . The Caluinists do thus charge one another : Castalio , a learned Sacramentary , thus writeth of Caluin , for his teaching God to be the Authour of Sinne : In his medit . vpon 112. Psalm . By this meanes not the Diuell , but the God of Caluin is the Father of lyes : But that God , which the holy Scripture teacheth , is contrary to this God of Caluin . And then after : The true God came to destroy the works of the Caluinian God : And these two Gods , as they are by nature contrary one to another , so they beget and bring forth Children , of contrary disposition ; to wit , that God of Caluin , children without mercy , proud &c.

Now touching our English Protestants ( forbearing to shew their disagreements about the Communion Booke , and the Translation of the Scripture ) we find the Puritanes thus to anathematize the Bishops : All this is related , as spoken by the Puritanes in the Booke of Constit . and Canons Eccles. printed anno 1604. The worship in the Church of England is corrupt , superstitious , vnlawful : the Articles of the Bishops Religion are erroneous , their rytes Antichristian &c. And more : The gouernment of the Church of England vnder his Maiesty by Archbishops , Bishops , and Deanes , is Antichristian , and repugnant to the word of God .

Now to requite the Puritanes Charity herein , we find them thus charged by other English Protestants : In the Suruey of the pretended discipline . c. 5. c. 24. & cap. 35. The Puritanes peruert the true meaning of certaine places both of Scripture and Fathers , to serue their owne turne . And agayne in this sort : The word of God is troubled with such choppers and changers of it . M. Parks is no lesse sparing in his reprehension , thus writing : In his epist. dedicatory . p. 3. The Puritanes seeke to vndermine the foundation of fayth . And finally M. Powel thus doth recriminate the Puritanes : In his Considerations . The Puritanes are notorious , and manifest Schismatikes , cut off from the Church of God .

Neither do the Protestants thus inueigh one against another in short sentences , or Periods of speach ; but they haue written seuerall hundred whole Treatises , in reproofe of ech others doctrines , and haue printed them in Protestant townes and Vniuersities ; as appeareth from the Catalogues heretofore yearely returned from Frankefort , mentioned by Hospinian the Protestant , in his Historia Sacramentaria , part . altera , and by Coccius his Thesaurus tom . 2. The very Titles wherof sufficiently discouer , that the Protestants do hould one another for Heretikes , and therfore not capable of saluation : see here the viperous brood , issuing from the loynes of one Luther . Apostata Fryar .

For greater expedition , I will here content my selfe with setting downe the Titles only of Ten of their Bookes ( of which not any of them touch the sole Doctrine of the Eucharist , because perhaps it may be replied , that the one syde speak● therin rather like Papists , then Protestants . ) And out of these ten you may easily coniecture , with what spirit of Contention and diuision , the rest of the Bookes are written . The ten Bookes are these following .

1. Conradi Schlussenburgi Theologiae Caluinisticae libri tres : in quibus seu in tabula quadam quasi ad oculum , plusquam ex ducentis viginti tribus Sacramentariorum publicis scriptis , pagellis , verbis proprijs , & Authorum nominibus indicatis , demonstratur , eos de nullo ferè Christianae fidei articulo rectè sentire . Printed Francofurti . 1594.

2. Oratio de Incarnatione filij Dei , contra impios & blasphemos errores Swinglianorum & Caluinistarum . Printed Tubingae . Anno Domini , 1586.

3. Alberti Graueri Bellum Ioannis Caluini , & Iesu Christi . Braptae , 1598.

4. Gulielmi Zepperi Dillinburgensis Ecclesiae Pastoris , Institutio de tribus Religionis summis Capitibus , quae inter Euangelicos in Controuersiam vocantur . Hannouiae . 1596.

5. Aegidij Hunnij Caluinus Iudaizans : Hoc est , Iudaicae glossae & corruptelae , quibus Ioannes Caluinus illustrissima Scripturae sacrae loca , & testi●onia de gloriosâ Trinitate , Deitate Christi , & Spiritus Sancti ; cum primis autem vaticinia Prophetarum de aduentu Messiae , & Natiuitate eius , Passione , Resurrectione , Ascensione ad caelos , & Sessione ad dextram Dei , detestandum in modum corrumpere non abhorruit . Wittembergae 1593.

6. Pia defensio aduersus Iohannis Caluini , Petri Boquini , Theodori Bezae , Gulielmi Ctebitij &c. & similium calumnias . Item , Refutatio Pelagiani seu Anabaptistici Caluinistarum erroris de Baptismo , & peccato Originali . Adduntur Collectaneae plurimorum Caluini contra Deum , eius Prouidentiam , & Praedestinationem . Erfordiae , 1583.

7. Christiani Kittelmanni decem graues & perniciost errores Swinglianorum in doctrinâ de peccatis , & baptismo ; ex proprijs ipsorum libris collecti , & refutati . Magdeburgi . 1562.

8. De gaudijs aeternae vitae , & quomodo Sacramentarij nobis illa gaudia imminuant . Erfordiae . 1585.

9. Ioannis Mosellani Praeseruatiuae , contra venenum Swinglianorum . Tubingae . 1586.

10. Denominatio Imposturarum & fraudum , quibus Aegidius Hunnius Ecclesiae Orthodoxae doctrinam petulanter corrumpere pergit . Bremae . 1592.

Thus we see ( My worthy Friend ) in what inueterate , intestine , and irreconciable simulties , dissensions , and Booke-warres , the Protestants of all kinds and sorts doe liue among themselues : from the true consideration of which point , it may euidently be inferred , that the Protestants by such their disagreements , cannot , nor do affoard the hope of saluation to other Protestants , dying in a contrary faction to themselues : except the said Protestants should graunt ( contrary to the Scriptures , to all Antiquity , and to the force of all reason ) that men , who are Heretikes and Aliens from the Church of God ; who vrge only a shadow of the word of God , but not the word it selfe ; who are Heretikes , maintayning two Gods ; whose Religion is erroneous , Antichristian , and repugnant to the word of God ; who peruert the Scriptures to serue their owne turnes ; who vndermyne the foundation of fayth , & as being manifest schismatikes , are cut of from the Church ; finally who are charged by other Protestants , their owne Brethren ( and this in set Treatises ) not to belieue aright almost any one Article of Christian fayth , but to maintayne blasphemous and impious errrours ; as to wage war against Iesus-Christ , to defend Pelagianisme , and Anabaptisticall errours , and lastly , to corrupt the most illustrious passages of Scripture , vrged by all antiquity in proofe of the most glorious Trinity , of the Diuinity of Christ , and of the holy Ghost : except ( I say ) that such men as these , dying in this state irrepentantly , can be saued .

But now , if we will turne the leafe ouer , and obserue , what the most learned Protestants do confesse and teach in behalfe of the Papists , dying Papists ; we shall fynd , that both by necessary Inferences , resulting out of their owne graunted Premises , as also in expresse tearmes , they maintayne , that the Papists , dying in their owne Religion , may be saued .

This shall be proued seuerall wayes , therby to iustify Doctour Pryce his election and choyce , in dying a Catholike , & member of the Roman Church ; and not a member of the Protestants late erected Conuenticle .

And first this Verity takes its probation , from that other acknowledged Verity of the Protestants ; who confesse , that the Roman Church is the true Church of God , and that in the same Church Saluation is to be obtained . To this purpose we may alleadge D. Field in his owne wordes : In his booke of the Church . lib. 3. c. 46. We doubt not , but that the Church , in which the Bishop of Rome with more then a Luciferian pryde exalted himselfe , was notwithstanding the true Church of God ; & that it held a sauing profession of the truth in Christ . M. Hooker thus worthily honoureth the Church of Rome : In his booke of Ecclesiast. policy , ag● 88. The Church of Rome is to be reputed a part of the house of God , a limme of the Visible Church of Christ ; & we gladly acknowledge them , to be of the family of Iesus Christ . D. Barrows : In his Sermons and two questions disputed ad Clerum . pag. 448. I dare not deny the name of Christians , to the Romanists , sith the learneder writers do acknowledge the Church of Rome , to be the Church of God . M. Morton : In his treatise of the Kingdome of Israel , and of the Church . pag 94. Papists are to be accounted of the Church of God , because they do hould the foundation of the Gospell , which is fayth in Christ Iesus , the sonne of God , and Sauiour of the world . But I hope no man of iudgment , will deny , but that such , as are of the family of Iesus Christ , whose Church is the Church of God , and who hould the foundation of the Gospell , which is fayth in Christ Iesus , may be saued .

But to proceed . Doctour Some thus more expressely writes of this point : In his ●●●●●e against Penry . pag. 176. If you thinke , that all the Popish sort , which dyed in the Popish Church , are damned , you thinke absurdly ; and do dissent from the iudgment of all learned Protestants . D. Couell : In his defence of M. Hoo●ar . pa 77. We affirme them of the Church of Rome to be parts of the Church of Christ ; and that those , that liue and dye in that Church , may notwithstanding be saued . Yea this Doctour so farre proceedeth herein , as that he chargeth the maintayners of the contrary doctrine ( to vse his wordes ) D. Co●●l vbi . s●●ra . with ignorant zeale . But to presse more particularly this point , D. Whitakers Cont. r●● . Camp. pag. 78. granteth , that diuers ancient Fathers , houlding the doctrine of Satisfaction , & merit of workes , are neuertheles saued . M. Cartwright thus fauourably writeth : In his reply against D. Whitguif a defence . pag. 82. I doubt not , but that diuers Fathers of the Greeke Church , who were Patrones of freewill , are saued . I will add one annotation hereto ; which is , that we commonly find the more graue temperate and learned Protestants to affoard in their writings the title of Saint , to Augustine , Ierome , Ambrose , Cyprian , and to most of the Fathers of the Primitiue Church ; All which Fathers , by Luth. lib. de seruo arbitrio . printed anno 1551. pag. 434. Luther , and almost all other Melancth. in 1. Cor. c. 3● D. Humfrey in vita Iuelli , pag. 212. and D. Whitak . contra Duraeum . l. 6. p. 413. Protestants of reading , are acknowledged for Papists : from which ascribed title giuen to the Fathers , the Protestants must needs grant , that the said Fathers are saued , since only such as are saued , are Saints .

But to descend yet more articulately I will insist in some particuler men who are acknowledged ( and but truly ) by the Protestants , for Papists ; and yet the Protestants do afford them such Encomia , high prayses , and extollings , as that they could not giue to them truly the said laudes , except such men were saued . I will ex professo picke out only foure or fiue , who were so notorious Papists ( as I may say ) as that no forehead is so meretricious and shamelesse , as to deny the same .

And first , S. Dominick , who was Authour of the Religious Order of the Dominican Fryars . His great holines is at large acknowledged by the Cent. 13. col. 1●79 . Centurists ; and Pantaleon ( the Protestant ) celebrateth it in these wordes : ●n Chronico , pag 100. Dominicus erat vir doctus , & bonus , & Praedicatorum ordinem instituit . S. Bernard ( who was an Abbot , and Osiander epitom . Cent. 12. p. 309. Authour of many Abbyes and Monasteries in France , and Flanders ) receaueth from the pen of D. Whitakers this commendation : L. de ●●●les . pa. 3●● . Ego quidem Bernardum verè fuisse Sanctum , existimo . Which Saint , Osiander stileth ; a very Osiand . 〈◊〉 supra . good man : from both which Commendations it followeth , that Osiander and D. Whitakers thought that Bernard was saued ; since who are saued , if not those , who are truly Holy , and who are very good men ?

To Gregory the Great , and Austin , who planted in England all the Romish Religion taught at this day ( as In I●● 〈◊〉 part . ● . r●● . 5. D. Humfrey truly affirmeth ) D. Goodwin affoards this worthy prayse : In his catal . of Bishops . pag. 1. That blessed and holy Father S. Gregory , and S. Austin our Apostle . And no small prayses are giuen to these two , by D. Fulk against Heskins , Sanders , pag. 561. D. Fulk . Lastly , Beda is so extolled by D. Humfrey , as that he pronounceth him ( to vse his owne wordes ) In Iesuit . part. 2. rat. 3. To be of the number of Godly men , and to be raysed vp by the holy Ghost : And yet so great a Papist , Beda was , as that Osiander thus writeth of him : In epitom . cent , 8. lib. 2. cap. 3. Beda was wrapped in all Popish errours , wherein we at this day dissent from the Pope .

Thus farre of these men : to whom we see , that the Protestants do ascribe such transcendent prayses , as are only compatible , and agreeing to such as are in state of saluation . And thus far ( my learned friend ) of this subiect in generall , to wit , of the Saluation of a Papist , dying in his owne Religion : where we haue seene , how abounding the Protestants haue beene in their testimonies of seuerall sorts , for the truth of this vndenyable Verity .

And now ( good friend ) if we call to mynd , how the Protestants deny ( through their immortall mutuall dissensions ) saluation to ech other ; & withall , if we will rest vpon the cauen and impartiall iudgments of other sober , dispassionate , and most learned Protestants , who fully teach and mantaine , that hope of saluation belongeth to the Catholikes , dying in their ancient Roman fayth : what man then of iudgement can iustly conceaue any dislike against Doctor Pryce , for his dying a Catholike , and no Protestant ? O no. The Freewill and election of Man in things but of small moment , naturally enclines to the choosing of the Best ; & shall then the Soule be so treacherous and disloyall to it selfe , as to choose the worst , when it concerneth Eternity either of ioy or torments ? And heerewith I will cease to enlarge my selfe further vpon this our Daniel , who by his happy end , auoyded the iawes of the Lion ; that 1. Pet. ● . 5 . Leo rugiens , circumiens , quaerens quem deuoret : That roaring Lion going about , seeking whome he may dedeuoure .

Concerning Doctour Butts .

NOW in this next place to come to D. Butts , Vice-Chancelour of Cambridge , whose death ought to be deliuered in the Dialect of blacke notes of Contumely , and dishonour ; and whose disastrous End affoards a greater lustre to the glorious death of the former Doctour : so shadowes placed in a picture , giue greater light to the Picture .

This man them ( as the world knowes ) was aduanced for his presumed sufficiency and Vertue , to sterne and gouerne the most famous Vniuersity of Cambridge : yet his Death was so calamitous ( by a voluntary making away of himselfe the yeare 1632. ) as that his best friends are neuer able to vindicate his name from eternall reproach . And therfore what learning he had I know not : but certayne I am , his Vertue , wherby he seemed gratefull to the eyes of others , was meerely extrinsecall , & hypocriticall ; and his Religion , but a shadow or image of Religion : So a dunghill or any other foule place couered with snow , is not for the time discouered from a fayre meadow .

What were the Motiues of this his death , is seuerally rumour'd by seuerall tongues . Some diuulge ( for Fame oftentimes variously multiplies it selfe in its owne cogitation ) that ( besides certaine intestine simulties , betweene him and some others of the Vniuersity ) he was vnexpectedly called openly to a reckoning , how he had disbursed certayne summes of money , gathered for the reliefe of the poore of that Citty , in tyme of the sicknes there ; a great part of which money he had intended , to engrosse to his owne particular vse : and that this occasioned his dreadfull resolution — Aens●● . Quid non mortalia pectora cogis , Auri sacra fames ? — Others report otherwise . But whatsoeuer the immediate occasion might be ; such was his most deplorable death ( attended with the euerlasting Death of his soule ) heere set downe .

This man the very day ( which was Easter day ) of his acting this vnnaturall Part ( by being become his owne Parricide ) was to preach in the chiefe Church , to the whole Vniuersity , ( for he was Doctour of Diuinity ) who that very morning faigning some occasion of staying in his lodging longer , then his intended Auditours expected he should , it was obserued , that the doore was barred vpon him ; and some suspition growing thereof , his doore was presently broken downe , and himselfe was there found to haue hanged himselfe with his Garters : his owne chamber thus being become the mournefull stage of his owne Tragedy . Thus it happened , that that day , which our Sauiour did rise from Hell , this poore wretch descended into Hell . But I grant my words are ouer languide and faynt , to paynt foorth this atrocity of fact . For we see , that He , by forbearing to preach , did more fully preach , and made a Sermon , not to the Vniuersity alone , but to the Whole Realme , more mouing ( though without wordes ) then euer his tongue could haue performed .

For who hearing only , that the Vice-Chancelour of Cambridge had hanged himselfe ( in which short Relation , euery word hath its Pathos , Emphasis , and Energy ) resteth not astonished ? Or who will not be amazed , when he shall be tould , that a man seated in such a height of gouernment ; supposed to be most learned and pious ; graced for his presumed wisedome and prudence , with the title of Vice-Chancelour ; being a Doctor of Diuinity ; a most remarkable man in his zealous professing of the Protestant fayth ; and a great aduancer of the English Gospell ; should by such a weake and vnmanlike apprehending of temporall distasts be moued thus in Soule and Body to cast himselfe away for all eternity ? A Document to teach euery man , with all humility to lye battering at the eares of the Almighty , with incessant & feruorous Prayer , ( by which we ouercome him who is inuincible , and procure him to worke in our affayre , who is immoueable ) so to arme his soule with Diuine Grace , as to be able to subdue all wicked molitions of our Ghostly Enemy , and all other arising Temptations whatsoeuer ; least otherwise through want of the said Grace , he might complaine with the Prophet : Psalm . 142. Anima mea , sicut terra sine aqua tibi .

Let no man thinke , that out of a malignity to the Vice-Chancelours Religion , I do amplifye thus vpon this most ruthfull Theame . No. I do greatly commiserate his endles and interminable calamity , since a soule in Hell liues in death , which neuer dyes : so far I am from insulting ouer the dead , and I haue read that sentence , Eccles. 8. Noli de mortuo inimico tuo gaudere .

But it may be heere vrged by some , that seeing this is but the Example of one man of Note , my Pen is ouer luxuriant in exaggerating his disconsolate and dismall fall . To this I reply , first , that diuers , euen of his owne Coate & Profession here in England ( I meane of Ministers , though men of farre lower ranke and estate ) by offering violence to themselues , haue made the like shipwrack of their soules , within the compasse of this very yeare , and some few last past . Secondly , the more fully to confront this bold assertion , and for your further satisfaction ( my much respected friend ) in this point , who do so highly preiudge of the first Restorers of your Gospell ; I do here auouch , that seuerall Protestants of far greater eminency for learning , and popular fame in the world , then the Vice-Chancelour euer was , and such as haue beene the first broachers of Protestancy , haue ( by Gods permission ) come to most calamitous Ends , though not in an vnnaturall hastening of their owne deaths , yet as banefull and pernicious to their owne soules , as if they had become their owne Butchers . And this shal be proued euen from the free acknowledgments of other learned Protestants .

And first to begin with these later dayes , and so to ascend higher : It is ouer manifest , that Andraeas Volanus ( a Caluinist ) dyed a In Paranesi . Turke , and had ( before his death ) poysoned diuers persons with his blasphemous writings , against the Blessed Trinity . In like sort Stancarus de mediatore , fol. 38. Georgius Paulus ( an eminent Protestant in Cracouia ) at his death denied the B. Trinity , with the Turkes . Agayne , Laelius Socinus ( brought vp at Geneua ) by the Confession euen of Beza , In epist. Theolog. 81. dyed , wholly renouncing the Christian fayth . Alamannus ( once a familiar friend of Beza ) did , as witnesseth In ep. 65. pag. 308. Beza , dye a blasphemous Iew. Dauid See Historia Dauidis Georgij printed at Antwerpe , anno 1568. George ( once Professour at Basil ) dyed an execrable Apostata . Osiand . in Cent. 16 part. 2. pag. 828. Adam Neuserus ( the chiefe Pastor of Heidelberge ) dyed a circumcised Turke . And Ochinus ( who first disseminated Protestancy here in England , in King Edward the sixt his Raigne ) in the end dyed ( by the Confession of Beza ) an impious Lib. de Polygam . p. 4. Apostata , and Beza Epist. 1. pa. 11. a derider of all Christian Religion .

Thus far ●or a tast only ( omitting diuers others ) of these men , whose deaths were as calamitous and Tragicall ( since their soules therby haue incurred eternall perdition ) as if they had massacred themselues .

But to leaue these , and to come to some others , more , remarkeable Protestants , who were great enlargers of the new pretended Gospell of Protestancy , and who died Professors of the said Religion : We do fynd , that a most learned Protestant thus writeth of Caluins death : Conradus Slussenburg . in Theolog. Calu. l. 1. fol. 72. Deus manu sua potenti &c. God with his mighty hand did visit Caluin ; for he despayred of his saluation , calling vpon the Diuells , and gaue vp his Ghost swearing and blaspheming . Caluin dyed , being eaten away with lice ; for they so bred about his priuy parts , that none could endure the stench . Thus the said Protestant of Caluins death .

And the same is further witnessed by In libello de vitae Caluin . Ioannes Herennius ( a Caluinist Preacher ) who was witnesse and present at Caluins death .

Melancthon ( the famous Protestant ) made so miserable an End , as that Morlinus ( his Protestant scholler , and otherwise a great aduancer of Melancthons worth ) in these dolefull words , performes his Maisters Exequyes , and funeralls : See heereof Slussenb . 〈◊〉 Theolog. Calu. l. 2. ●rt . 1● . Si possem redimere &c. If it did lye in my power , to redeeme the Saluation of our Maister Philip Melancthon with the hazard of my life , I would do it : but he is carried to the terrible Tribunall of God , there to pleade his cause . Thus Morlinus .

Iacobus Andraeas ( an Eminent and most forward Protestant ) so liued and dyed ( as In Hist. Sacram. part. 1. fol. 〈◊〉 Hospinian the Protestant witnesseth ) as if he had no God but Mammon and Bacchus , he neuer praying going to bed , nor rysing from thence .

Carolostadius ( a great Protestant ) was killed by the Diuell , as certaine Ministers In their epistle de morte Carolostadij . euen of Basill do iustify . And of the sayd Carolostadius , Luther thus writeth : Luther in loc. com . class. 5. cap. 25. p. 47. Carolostadius traditus est in reprobum sensum : Carolostadius is deliuered vp into a reprobate sense &c. And further Luther thus sayth of him : Puto non vno Diabolo &c. I do thinke that miserable man was possessed , not with one only Diuell God take mercy of him for that sinne , wherein he sinned , euen to the last houre of his death .

Oecolampadius ( that transcendent Protestant , and supposed Bishop of Basill ) Coclaus in act . Luther . 1537. went healthfull to his bed , and was found by his wyfe dead , in the morning .

Swinglius so dyed in the wars , as that Gualterus ( a forward Protestant ) thus censureth his death : In his Apology pro Zuinglio . Nostri &c. Diuers of vs are not afraid to pronounce Swinglius to haue dyed in sinne ; and therefore to haue dyed the sonne of Hell .

Now to close vp this Scene of death with Luther himself , the Father of Protestancy , then whome no other Authour was more sorting to such a Religion ; no other Religion more sorting to such an Authour . This Type of Antichrist dyed most suddenly ; for Coclaeus in vita Lutheri . being at Supper , and feeding vnctuously vpon great variety of meates ; and entertayning his inuited friends with dissolute discourse , the very same night dyed : A truth so euident , that Dauid Cytraeus ( a markable Protestant ) thus accordeth to this former Narration : Dauid Cytraeus Orat. funebri Christophori Di●cis Megapolitani . Lutherus ipse vesperi mensae assidens , paucis post mediam noctem horis discessit . Luther himselfe sitting in the Euening at the table , a few houres after midnight , dyed .

Thus we see what deplorable Ends these former Protestants of greatest Note ( besides diuers others heer omitted ) haue made ; as if it were a priuiledge granted to Protestancy , that the chiefest Patrones and spreaders of it , should leaue the Theater or stage of the world , with acting most Tragicall Catastrophes or Conclusions . And therefore with lesse reason it can be replyed , that only the Vice-Chancelour of Cambridge ( and no other Protestants of transcendency ) haue beene subiect to such vntimely deaths . Which death of his ( how lamentable soeuer ) must needs be a scarre to the fayrenes of that most celebrious Vniuersity , but depriue it wholy of its lustre & beauty it cannot : for the fayrest and richest Diamond is seldome seene , without some blemish ; and Cinthya ( the second light in Heauen ) hath her spots .

But to returne more particularly to the Vice-Chancelour . It is further reported , ( whether rumours heerein haue wronged him or no I know not ) that he was an earnest maintayner ( against the Arminians in that Vniuersity ) of the most dangerous doctrines of Reprobation , and Predestination . To which I am the rather induced to giue credit , in regard that a man encountring disgraces and losses in the world , ( which himselfe through his owne pusillanimity and softnes of disposition cannot , or at least will not subdue ) is the more easily drawne by the suggestion of the spirituall Enemy , for the auoyding of the longer endurance of the sayd disgraces and losses , to take some one desperate course or other in shortning his owne life ; & the rather by reason that his owne doctrine of Predestination assureth him , that if he be predestinated ( as euery illuminated Puritane , by his owne Principles of fayth , ought so to belieue of himselfe ) no desperat● course , sinne , end , or death whatsoeuer can depriue him of the Benefit of his owne Predestination ; according to those wordes of Luther : Luth. tom. 1. epist. Latin . fol. 334. ad Philip. No sinne can draw vs from Christ , although we should commit fornication , or kill a thousand tymes in a day . With whome ( besides many others teaching the same ) Iacobus Andraeas thus conspireth : In epist. Colloq . Montisbel . pag. 48. He who once truly belieueth , cannot afterwards fall from the grace of Christ , by his Adultery , or any other like sinne . And D. Whitak . lib. de Eccles contra Bellarm. controuers . 2. q. 5. pag. ●01 . D. Whitakers plainly teacheth the same in these wordes : Si quis actum fidei habet , ei peccata non nocent . And then might the Vice-Chancelour thus suggest to himselfe : I liue in disgrace ; I suffer Contumely , reproach , and losses ; I cannot hinder my owne Election , do what I will ; I can produce , and exercise an act of fayth , that Christ dyed for me , at my pleasure , euen at my last gaspe ; Therefore as loathing to suffer these opprobryes any longer , I will instantly separate this body of mine from my soule , by a violent dissolution . Ierem. 2. O you Heauens be astonished at this !

Whether the Vice-Chancellour had such secret disputes with his soule , God only knowes ; though in regard of this fatall Heresy of Predestination , it may well be coniectured he had . But howsoeuer it was with him ; certaine it is , that daily experience sealeth vp the truth , that diuers both men & women here in England , who haue sucked the Protestants doctrine of Reprobation , and Predestination from their Ministers mouths & pens , haue within these few yeares last past , vpon their beliefe therof , vtterly cast themselues away ; some through a blacke despayre of their sinnes ; others , through a presumed certainty of their saluation , by drowning themselues , by hanging , or cutting their owne throates . Wretched soules , that remember not , that whiles they liue in this world , the sea , or Ocean of Gods Iustice is bounded on all sydes with his Mercy ; but after their deaths it breaketh out , and ouerfloweth with a feareful inundation ouer all mankind , according to the particular workes of euery one .

Now seeing the Protestants doctrine of Predestination threatneth an vtter ouerthrow to the soule of man , by ingendring a seared and obdurate conscience in the Belieuers therof , for the perpetrating of the most facinorous sinnes ; since they are taught thereby , that no such Sinnes ( how atrocious soeuer ) can hinder their saluation ; I will therefore stirre a litle the mould or earth about the roote of so wicked a doctrine , in briefly shewing how repugnnant it is to the Holy Scripture , to the Authority of the ancient Fathers and to the more graue and recollected iudgements of diuers learned Protestants themselues : A labour , I hope , neither impertinent in this place , nor vnprofitable for you ( my deare friend ) to read ; since you know wel , I know , that you are ouermuch enclining to the sayd Protestants Predestination .

And first to shew the vncertainty of our Election , which clearely impugneth Predestination in the Protestants sense , I thus produce my argument , grounded vpon the Scripture . A Iustifying fayth ( euen by our Aduersaries Positions ) must euer be accompanied with Charity ; and according hereto we fynd D. Fulke thus literally to write : D. Fulke against the Rhemish Testament in 1. Cor. c. 13. A iustifying fayth cannot be without Charity : but Charity may be lost : therefore a Iustifying fayth may be lost ; and consequently vpon the losse of a Iustifying fayth , a man resteth doubtfull of his Saluation .

That Charity may be lost in the faythfull , ( which is the hinge wherevpon the force of this Argument turnes ) is proued from the example of the Prophet Dauid , who lost his Charity in committing Murther 2. Reg. 11. and Adultery ; since a premeditated murther is incompatible with Charity ; it being a meere Priuation thereof for how can a man be in Charity with him , from whom he intends wrongfully to take his life ? Now then the ineuitable resultancy out of the former Premises , by way of recapitulation is this : Yf Dauid did want Charity , then did he want fayth ; if he wanted fayth , then was he vncertayne of his Election , and Predestination ( for Rom. 1. & Galat. 3. by fayth the iust man liueth . ) Yf Dauid , who was once the seruant of God , was vncertayne of his Predestination , and by committing of sinne , became for the tyme the seruant of the Diuel , ( for 1. Ioan. 3 he that committeth sinne , is of the Diuell : ) then with much more reason may any Protestant ( whose fayth leanes vpon the weake Crutch of his owne Priuate spirit and Conceite ) rest doubtfull of his Election , and Predestination .

Now , in further proofe of this Verity , we thus read in Holy Writ : That Rom. 11. the boughes may be cut off , &c. And that , Ibid. the goodnes of God belongeth to vs , with condition , if we abide in his goodnes , otherwise we shall be cut off : in which words is expressely taught , that the goodnes of God is giuen , but conditionally . And which is more playne , we further read : Ezech. 18. Yf the iust man do turne away from his righteousnes &c. in his sin he shall dye . And therefore the lesse we haue to wonder , that the Apostle Paul ( who was once rapt into the third Heauen ; ) Neuertheles thus fearfully speaketh of his owne state : Philip. 3 If by any meanes I may come to the Resurrection from the dead &c. 1. Cor. 9. least perhaps when I haue preached to others , I my selfe become a Reprobate . Which Apostle further in expresse wordes thus writeth of others : Heb. 6. Some , who were once illuminated , haue tasted of the heauenly gift , and were partakers of the Holy Ghost &c. are fallen .

And hence it is , that such who , by reason of their present Iustice and Grace , are sayd to be , Exod. 33 Written in Gods booke ; are notwithstanding vpon their losse of their said iustice & grace , affirmed Exod. vbi supra . to be , razed , or blotted out : So expresse and vnanswerable ( we see ) is Gods holy Word , for the impugning of this vapourous & imaginary phantasy , of the Protestants Certainty of their Saluation and Predestination .

The ancient Fathers vnanimously subiect their iudgements to my alledged sense of the former Texts . For thus S. Austin writeth : De Ciuit . Dei . lib. 11. cap. 12. Licèt de suae certae perseuerantiae praemio certi sunt , de ipsa tamen perseuerantia sua reperiuntur incerti . Although men be certaine of the reward of their perseuerance ; yet of their perseuerance they are found vncertayne . And S. Gregory is so full in this point , that Caluin reprehendeth him him therefore in these words : In his Instit. c. 8. de praedestinat . & prouident Dei . Pessimè ergo & perniciose &c. Gregory most badly and perniciously makes vs vncertaine of our Election , by making vs ( vocationis nostrae conscios ) doubtfully-knowing of our vocation . I might vrge Testimonies to this purpose out of ●n cap. 3 . ●onae . Ierome , Hom. 11. in epist. ad Philipp . Chrysostome , and others , but I labour to be briefe .

To conclude this point , Diuers learned Protestants , vpon their more mature & serious consideration of this point , haue vtterly reiected ( as a meer phantasy ) this presumed Certainty of Saluation . To instance in few , for a tast of the rest . The Protestants of Saxony , in their publike Confession of fayth , thus say : In the Harmony of Confessions in English . p. 80. & 233. It is manifest , that some , who are regenerate &c. are againe reiected of God , and made subiect to eternall punishment . And the Confession of In the Harmony of Confessions in English . p. 244. Auspurg censureth the contrary doctrine for Anabaptisme . Finally Hemingius and Snecanus ( two learned Caluinists ) are so full in denying their other Brethrens doctrine heerin , that D. Willet ( a great Patrone of this Protestanticall Predestination ) thus censureth them : In his Synopsis . p. 811. These Patrones of Vniuersall Grace , and conditionall Election , do consequently hould , that men may lose their Election and fayth . And thus much for a tast of this subiect of the pretended Necessity of Protestants Predestination , so much applauded by our Anti-Arminians .

Now to close vp my discourse , so farre forth as concernes the miserable End of this former poore man , in whome we are in this place not to respect so much the person , as the dignity of the person ; so in the fal of any thing the weight of the thing fallen is lesse to be considered , then the place from whence it did fall : I will therefore in these few lines following , parallel and counterballance the deaths & circumstances of the two former Doctours .

And to begin . The first of these was Deane of an Episcopall seate : The second , the Vice-Chancelour of Cambridge , and therein placed , as the Eye , ouer the one of the two Eyes of England . That man did voluntarily expose ( vpon his recouery ) his temporal state to losse , for the spirituall good of his soule : This man for hope of vniustly gayning a little temporall drosse , made shipwracke of his soule . The Deane leauing the world , did withall leaue behind him , a most worthy and honourable remembrance of his Christian Profession of the ancient true fayth : The Vice Chancelour by leauing the world did withall leaue behind him an vnsauoury stench of euerlasting reproch and contumely to himselfe ; I will not say to all Protestancy .

To conclude , D. Price , like a worthy and Christian Confessour of the true Catholike and Roman Religion , by meanes of a naturall death , ( we hope ) now enioyes the felicity of Saints : Doctour Butts , maintayning ( as is reported ) the Hereticall Doctrine of Reprobation , and Predestination , in the end dyed a Reprobate , and by the helpe of a rope , wherewith he hanged himselfe , doth remayne in insufferable torments with the Diuels .

But now ( my worthy and deare friend ) after I haue finished this my Funerall Discourse , touching the foresaid two Doctors ; giue my pen leaue ( in steed of a farewel ) to turne it selfe , vnto your selfe .

You cannot but remember , that you and I , as being opposite in Religion , haue had seuerall times , during your former stay here in England , certaine Fayth-skirmishes ( as I may terme them ) both of vs labouring to maintayne our owne Station . I grant you are learned , but therein perhaps more hardly to be drawne to acknowledge the truth ; since it oftentimes falleth out , that that eye , which seeth nothing at all , is more easily cured , then that which is of an imperfect sight . But to redresse this fault , imitate the Iron , which ( we see ) moueth not to the iron , more like ; but to the load stone , lesse like : so suffer not your iudgement to be enthralled to those Positions , or Placita , which are best sorting to your owne Priuate Spirit , or Conceite ; but force it to be drawne in matters of fayth with the Magneticall , and attractiue tuch of the Authority of Gods Vniuersall Church , how strange otherwise this Authority may seeme to you to be . But now to renew this our former Duellisme by Pen , in a friendly & well-wishing manner , for the aduancement of your soule in her chiefest good , I haue thought it expedient to referre to your iudgment at this time two forcing reasons , & such as well may draw you to make an intense introuersion vpon your owne dangerous state , in matters of Religion .

Well then , The first shall consist in displaying ( from head to head of proofes ) the graduall Euasions of the Protestants , made to the seuerall kinds of the said proofes , produced by the Catholiks in defence of their Religion : by which course the Protestants discouer themselues to be most fugitiue & fleeting in their grounds of fayth , since they will not stand vnappealably to any kind of proofes whatsoeuer , produced against them ; and accordingly hereto by this Paragraph following you shall discouer , that though the chayne ( as I may say ) of our Catholike Proofes is made of many linkes , yet that the Aduersary will not suffer himselfe to be tyed to any of them , but through the violence of his owne Priuate Spirit , breakes them all .

1. As first , let vs draw our Proofes from many congruentiall Arguments , taken from the force of Reason ( being Gods peculiar Character , impressed by himselfe in mans soule . ) The Protestants answere , that ( besides this is but an humane inducement ) they can produce as many Counter-reasons to the contrary , ouerballancing in their iudgments the weight of ours .

2. Let vs repayre to most authenticall Histories , recording matter of fact , which matter of fact is touching the Visibility of the Church , the Administration of the word and Sacraments , Vocation and Ordination of Ministers , The Conuersion of Nations to the Roman fayth , and some others necessarily to be enquired after . D. Whitakers repels all this , by making a subtill transition from History to Scripture , in this sort : Contra Duraeum . l. 7. p. 478. To vs it is sufficient , by comparing the Popish opinions with the Scriptures , to discouer the disparity of fayth betweene them and vs . And as for Historiographers , we giue them liberty , to write what they will . In like sort , touching the supposed change of Rome in fayth , the sayd Doctour disclaimeth from the authority of all Histories , saying : Contr. Duraeum , p. 277. It is not needfull to vs , to search out ( in Histories ) the beginning of this change . Thus he . And yet all experience sheweth , that Truth or falshood of Matter of fact ( many ages since , sayd to be performed ) is eyther to be discouered by History , or not to be discouered at all .

3. Let vs go on forward , & rest for the proofe of our fayth , in the particuler authorityes of Austine , Ierome , Basill , Cyprian , Tertullian , Origen , and the rest of the Doctours of the Primitiue Church , we being instructed to this Methode by those wordes , Deuteronom. 4. Interroga de diebus antiquis ; Luther answereth heerto , auerring : That In Colloq . mensal . c● de Pa● Eccles. l. de seruo arbitrio . The Apology of Philip Melancthon doth farre exceede all the Doctours of the Church , and excell euen Austin himselfe . Luther further thus inueighing : Luth. vbi supra In the writings of Ierome , there is not one word of the fayth of Christ , and perfect Religion : Basil is of no worth ; He is wholy a Monke : Cyprian is a weake Diuine : Origen is long since accursed : Tertullian is superstitious . See you not ( my good friend ) with what a bould forehead Apostasy rayles at the true auncient Religion of Christ ? But to proceed . Another great Arch of the Protestant Church is not afrayd , to aduance the Protestant fayth ( in respect of those times ) in this manner : The Archbishop of Canterbury in his Defence of the Answere to the Admonition . p. 472. 473. The Doctrine taught and professed by our Bishops at this daey , is more perfect , and sounder , then it commonly was in any age , since the Apostles .

4. Let vs vrge whole Generall Concells of firster tymes ( to which our Math. ●● . Sauiour himselfe hath promised his assistance ) Luther basely casts them of , by auouching : That the decrees of the Nicene Councell are , Luth. lib de Concil. foenum , stramen , lignum , stipulae . And Beza thus censureth all the ancient Councels : In his preface of ●●e 〈◊〉 Testament anno 1●87 . The ambition , ignorance , and lewdnes of Bishops was such , as that the blind may easily perceaue , that Satan was President in their assemblies and Councels . And if we appeale to more moderne ( yet Generall ) Councels , Peter Martyr replyes , thus confessing : Li. de votis . pag. 476. As long as we insist in Generall Councells , so long vs shall continue in the Papists errours .

5. Let vs call to mind the vn-interrupted practise of Gods Church , euen from Christs tyme to these dayes , & the answerable Apostolicall Traditions , deriued to vs by a long hand of time ( both being the securest Scholia , or Paraphraze of the true Christian fayth , ) Beza bloweth all this away in two wordes , saying See hereof Doctour Bancroft● Suruey , p. 219. Ad verbum Dei prouoco .

6. Let vs according to Beza his prouocation , anchour our selues vpon Gods Word , as vpon Ecclesiasticus , Toby , the Machabees , and some other parcells of the Old Testament ; In his answere to M. Reynold● refutation . pag. 21. & 231. D. Whitakers , and the rest of his syde , reiect all such Bookes , as Apochryphall . In like manner , if we insist in the Epistle to the Hebrews , in the Epistle of S. Iames , in the second & third Epistle of S. Iohn , or in the Apocalyps ; do we not fynd the Epistle to the Hebrews to be reiected by Exam. Concil. Trident● Sess. 4. Kempnitius , Confess . Wittenberg . de sacra scrip . Brentius , and the Cent. l. 2. c. 4. Col. 55. Magdeburgenses ? As also who knoweth not , but that the Epistle of S. Iames is vtterly discanoned by In Prolog . huius epistolae . Luther ? and that the foresayd Kempnitius , Brentius , and the Magdeburgenses ( in the place aboue alledged ) rest doubtfull whether the second and third Epistle of S. Iohn be Scripture , or no ? And lastly , doth not Luther in most vnworthy termes , discard the Luth in prolog . huius libri . Apocalyps , as holding it neither Propheticall , nor Apostolicall ? to whose iudgment Brentius & Kempnit . locis supra citatis . Brentius & Kempnitius do subscribe .

7. Let vs alledge such parcells of Holy Writ , as our Aduersaries doe acknowledge for true Scripture ; then they will needs rest doubtfull of the Translation of it : for the Latin Translation , commonly called the vulgar Translation , made by S. Hierome in Latine , is ouer Papisticall , and therefore condemned by Li. aduersus Concil. Trident. Caluin , In Exam. Concil. Trident. Kempnitius , & others . And as touching the Translations of Scripture , made by the Protestants , they will not admit one anothers Translation . Thus for example : Luthers Translation is reiected by Lib. de 〈◊〉 . fol. ●1● . Swinglius , and Dialog. 〈◊〉 . Me●●cth . Bucer . Caluins Translation disallowed by Transl . Testam . ●oui . part . ●1 . fol. 110. Carolus Molinaeus , a Protestant . The Translation of Oecolampadius , and his Brethren of Basill , codemned by In res . 〈◊〉 ad 〈◊〉 . Casta●●●nis . Beza . Beza's Translation disallowed by Castalio , and the foresayd In Translat . noui Testam . part . 64. 65. 66. Molinaeus ; who expressely affirmeth , that Beza de facto textum mutat . Beza doth actually alter the Text.

And as touching our English Translation , how it is condemned by other Protestants , these two Testimonies following do manifest : The Ministers of Lincolne in the abridgement of a Booke deliuered to King Iames. The English Translation taketh away from the Text ; and this sometymes to the changing or obscuring of the meaning of the holy Ghost . In like sort , the English Translation with the notes of Geneua , is thus censured by M. Parks : In his Apolog. concerning christ● descending into hell . As for those Bibles , it is to be wished , that eyther they may be purged from those manifold errours , which are both in the Text , and Margent , or els vtterly prohibited . But if leauing these Latine and English Translations , we recurre to the Translation of the Septuagint , ●ho being Hebrews borne , translated the Old Testament into Greeke ; our Aduersaries ( the Protestants ) do charge it , as false and corrupt in behalfe of vs Catholikes ; to wit , in Thi● appeareth by our Aduersaries translating of these texts here cited , differently from the Septuagints Translation of the said Texts . Psalm . 15. touching Christ descending into Hell ; in Psalm . 18. touching merit of workes ; in Daniel 4. touching the redeeming of Sinne by Almes ; in Psalm . 18. concerning the honour to be exhibited to Saints , besides some other places .

8. Let vs arriue higher , and rest in the Originall of the new Testament : of which all , or ( at least ) most of it was first written in Greeke by the Apostles & Euangelists : The Protestants reiect , as corrupt and impure , all copies of the Greeke Originall , extant at this day . To instance but in one , or two places for breuity : Whereas S. Matthew c. 10. ascribeth a prerogatiue to Peter , aboue the rest of the Apostles , in saying , The first Peter , it being thus in al Greeke Copies ; Beza sayth , that the In his annotations vpon the new Testament set forth , anno 1556. Greeke Text is corrupted , by adding the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . first , by some one Papist or other , to establish the Primacy of Peter . Againe , where in Luke 22. we read : Hic calix , nouum Testamentum in sanguine meo , qui ( vz. Calix ) provobis funditur . Heer the relatiue ( qui ) by force of the Greeke , and all true construction hath reference to For it is in Greeke in 〈◊〉 Copie● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( Calix ) and not to the word ( sanguine : ) But Beza heere seeing , that if the Cup be shed for vs , thereby the bloud in the Cup is vnderstood ; & consequently , that after Consecration , Bloud is in the Cup ; Beza ( I say ) foreseeing this illation , peremptorily affirmes , Beza vbi supra . That the Greeke is heere corrupted , and that the wordes thus fortifying the Reall Presence , are meere surreptitious , as creeping out of the Margent into the Text.

9. Let vs produce ( in behalfe of our fayth ) such passages of Scripture , in which our Aduersaries do grant , both the Originalls , and the Translations to be pure and vncorrupted ; the Protestants do then make their refuge for the interpreting of the sayd passages of Scripture ( contrary to the interpretation of all Antiquity ) to their owne Reuealing Spirit ; which Spirit is by them defined : Doctour Whitak . contra Bellar. in controu. 1. q. 5. c. 3. & 11. To be an inward persuasion of the truth from the holy Ghost , in the secret closet of the Belieuers hart . But indeed , this Spirit , is the Roote , from whence the bulke of all Heresy ryseth . And then according heerto can Luther dissolue the hardest knot of Scripture , obiected against him , by saying ; Luther tom. 2. contra Regem Angliae . fol. 344. The Word of God is aboue all , the diuine Maiesty maketh for me ; Non sinam ipsos Angelos de mea doctrina iudicare . And D. Bilson will maintaine , that this Priuate Spirit belongs to euery Laicall , and ignorant man ; for thus he writes : In his true difference betweene true subiection , & Antichristian Rebellion . The People must be discerners , and iudges of what is taught .

10. Let vs reply , that if so they rely vpon Scripture only , as it is interpreted by the Priuate Spirit , that then they compart with all ancient and moderne Heretikes , in the manner of the defence of their Heresies ; according to those wordes of S. Austin , spoken of the Hereticall Scripturists of his tyme : Epist. 222. ad Consentium . Omnes , qui Scripturas &c. All those who alledge Scripture for Authority , make shew to affect the Scripture , when indeed they affect their own errors . The Protestants salue the matter by iustifying , that all those Heretikes wanted the meanes for the finding out of the true sense of Scripture ; which meanes themselues infallibly enioy , as prayer , knowledge in tongues , Conference of places &c. But to confront this euasion , how commeth it then to passe , that Luther , and Caluin , both enioying ( in their Conceits ) this Priuate Spirit ; both being ( forsooth ) Holy men ; both skillfull in the tongues ; both vsing Prayer , Conference of places &c. did neuertheles mightily disagree in the Construction of these few words , Hoc est corpus meum : Hic est sanguis meus . And their disagreement is such , and so diametricall , that the one of them must of necessity teach Heresy , by such their different Construction ? But heer our Aduersaries are at a stand , and this is their , Non plus vltra , beyond which they cannot passe .

11. Let vs in this last place ( for higher it is impossible to ascend in proofes ) vrge the sundry stupendious Miracles , exhibited by God and his seruants in warrant of diuers Articles of our Catholike fayth , recorded by Li. ● . Confess . c. 7. & 8. & l. de ciuit . Dei , c. 8. Austin , In vita Hilarionis , & contra Vigilant . Ierome , Hist. l. 3. c. 13. & l. 6. c. 28. Zozomene , In Cyprian . Nazianzene , Epiph. Haer. 30. Epiphanius , Chrysost. de Sacerdot . l. 6. c. 4. Chrysostome , Cyprian . Serm. de lapsis . Cyprian &c. and tell our Aduersaries , that since Truth cannot impugne Truth , that therefore the sayd Miracles ( wrought to the foresayd end ) doe vnanswerably fortify our Catholike exposition of Gods word , drawne out by vs , in proofe of our Catholike Religion : Our Aduersaries most scornefully traduce all such Miracles . For Osiand . Cent. 10. 11. 12. Osiander , and the Cent. 4. Col. 144● . & Cent. 5. Col. 1486. Centurists ( obserue heer the humility of this Priuate Spirit ) terme all such Miracles , Antichristian wonders , and flying signes . But D. Whitakers more strangely answereth to all such Miracles , for thus he writeth : D. Whitak . l. de Eccles. p. 349. God doth giue power of working true Miracles to false Teachers ; not to confirme their false opinions , but to tempt those , to whome they are sent . Thus he Galat. c. 3. O insensati Galatae , quis vos fascinauit ?

Thus ( my Deare Friend ) you see , how your Protestants in matter of Fayth and Religion , endeauour to waue all proofes , and to breake with all Authority , both Diuine and Humane : and seeke to reduce all finally to the triall and touch-stone of the Priuate Spirit ; which Spirit , is with them the Oedipus , which must resolue all Enigmaticall doubts . And thus the Protestants being but parties , will eyther finally iudge all Questions of faith , or els they will suffer no iudgement to passe on the at all . Is there any candour ingenuity , or vpright meaning in this their proceedings ? Or is it hard , to defend any Religion ( how false & wicked soeuer ) if so the maintayners of it could iustly reiect all sorts of Arguments and Authorities , produced for the impugning of the sayd false Religion : aduancing their owne priuate iudgements aboue all proofs whatsoeuer ?

But seeing our Aduersaries will admit no Authorities but their owne : I will therefore in this next place , and in proofe of my second Reason , ( which shal be to euict , that , The Protestant Church is not the true Church of God ) tye my selfe only to the Testimonyes and authorities of the learned Protestants themselues , forbearing purposely all other kinds of proofes whatsoeuer : so ready ( my good friend ) I am for the tyme , to humour our Aduersaries in their owne Methode : and this chiefly , for your more full satisfaction .

My Media , or Premises for the proofe of this foresaid Position ( which potentially inuolues all other Controuersies within it selfe ) shall rest in two points , both clearly and abundantly taught by the most learned Protestants , that euer with their pens endeauoured to honor their Religion .

My first Medium shal be , that the Protestants teach , that the true Church of Christ , must at all tymes , without the least interruption , be visible : and enioy her Pastours and administration of the word and Sacraments . For proofe of this vndenyable verity , I produce these following Testimonies , from the Protestants own penns . And first D. Field thus writeth : Li. of the church ● . 10. p. 190. The persons of whome the Church consisteth , are visible , their Profession known euen to the Prophane . And againe , thus he sayth : Vbi supra . pag. 21. Bellarmine in vayne laboureth to proue , that there is , and alwayes hath beene a visible Church : and that , not consisting of some few scattered Christians , without Order of Ministery , or vse of Sacraments : for all this we doe most willingly yield vnto . M. Hooker thus writeth : Ecclesiast. Policy . p. 126. God hath had , and euer shall haue some visible Church vpon earth . Hunnius ( the great Protestant ) thus acknowledgeth : In his Treatise of Free-will p. 91. God in all tymes hath placed his Church in a high place : and hath exalted it in the sight of all Nations . Iacobus Andreas : In his booke against Hosius pa. ●10 . we are not ignorant , that the Church must be a visible Company of teachers , and hearers .

Melancthon is most strong in this point , for thus he discourseth : Loc. com . edit. 2561. c. de Eccles. whensoeuer we thinke of the Church , let vs behold the company of such men , as are gathered together , which is the visible Church ; neither let vs dreame , that the elect of God are to be found any other place than in this visible Society : neyther let vs imagine any other visible Church . And againe the said Melancthon : Melancth. in Concil. Theolog. part. 2. It is necessary to confesse , that the Church is visible &c. Whither tendeth then ( haec portentosa oratio ) this monstruous speach , which denyeth the Church to be visible ? Peter Martyr : In his Epist . annexed to his common places printed in English , pag. ●53 . We doe not appoint an inuisible Church , but do define the Church to be a Congregation , which the faythfull may know , that they may adioyne themselues thereto . D. Humfrey thus teacheth : In Ieisuitism part. 2. c. 1. Non clancularij secessus Cōuocationes sunt Christianae &c. The Societies of Christians , are not secret meetings . And he thus endeth : Oportet Ecclesiam esse conspicuam , Conclusio est clarissima .

The same D. Humfrey also giueth a reason , why the Church must euer be visible , thus writing : D. Humf. in Iesuitism . part. 2. tract . ● . rat. 3. Dum Ministri docent , alij discunt &c. Whiles the Ministers do teach , others do learne ; whiles these Men do Minister the Sacraments , those do communicate of them , whiles all do call vpon God , and professe their fayth : He that doth not see these things , is more blynd then a Moale . Instit. c. 1. parag. 10. Caluin , In his defence of the censure , pag. 81. D. Whitgif● , Contra Camp. rat. 8. D. Whitakers , Art. 7. The Confession of Augusta ( almost with all other Protestants ) do teach , that the Preaching of the word &c. administration of the Sacraments , are essentiall Notes of the Church : & that the preaching of the word doth constitute a Church , ( as Contra Duraeum , l. 3. pag. 249. D. Whitakers words are ) the want of it doth subuert it . But how can eyther the Word be preached , or the Sacraments ministred , but to such men , as are visible , according to the former iudgement of D. Humfrey ? And thus farre in proofe of my first ground or Position : to wit , that the True Church of Christ must euer be visible .

Now I come to the second Proposition or ground , which is : That the Protestant Church , euen by the doctrine & acknowledgment of the most remarkable Protestants , hath beene wholly latent and inuisible , for more then a thousand yeares togeather .

To proue this , first I produce M. Perkins : His wordes are these : In his exposition of the creed . pa. 400. we say , that before the dayes of Luther , for the space of many hundred yeares , an vniuersall Apostasy ouerspred the whole face of the earth : and that our Church was not then visible to the World .

Caelius Secundus Curio ( a Protestant of extraordinary Note ) acknowledgeth no lesse , thus writing : De amplitud . regnî Dei . pag. 12. Factum est , vt per multos iam annos Ecclesia latuerit &c. It is fallen out , that the Church for many yeares hath beene latent , and that the Cittizens of this Kingdome could scarcely ( ac ne vix quidem ) and indeed not at all , be knowne of others .

D. Fulke setteth downe , in his iudgment , the tyme of the Inuisibility of the Protestant Church , he thus saying : In his answer to a Counterfeit catholike , p. 16. The Church in the tyme of Boniface the third ( vz. anno 606. ) was inuisible , and fled into the wildernes , there to remayne a long season .

M. Napper includes more ages within this inuisibility , thus confessing : Vpon the Reuelat. c. 18. from the tyme of Constantine vntil our daies , euen one thousand two hundred and sixty yeares , the Pope and the Clergy haue possessed the outward visible Church of Christians . And againe : M. Napper vbi supra , in c. 11. & 12. during the space of twelue hundred and sixty yeares , the true Church hath abyded latent and inuisible .

D. Fulke ( as forgetting the tyme , afore limited by him ) granteth thus : In his answer t● a counterfeit catholike , p. 33. The true Church immediatly decayed , after the Apostles tyme . With whome Peter Martyr seemes to agree , thus confessing : Lib. de Votis . pag. 477. Errours ( he meaning our Catholike Articles ) did begin in the Church , presently after the Apostles tyme . And the Protestant Authour of the booke called Antichristus , siue Prognosticon finis mundi , hath the like saying : vz. Pa. 13. from the Apostles times till Luther , the Gospell had neuer open passage . And with both these conspires Sebastianus Francus ( that noted Protestant ) who thus hath left recorded : In epist. de abrogandis in vniuersum omnibus statutis Ecclesiasticis . For certayne , the externall Church , togeather with the fayth and Sacraments , vanished away presently after the Apostles departure : and that for these thousand , and foure hundred yeares , the Church hath beene no where externall and visible .

But D. Downham ( with whome I will close ) feareth not to include euen the Apostles tymes within this granted latency of his owne Church , he thus writing : L. de Antichrist . l. 2. c. 2 pa 22. The Generall defection of the visible Church foretould 2. Thes. 2. began to worke in the Apostles tyme . I heer passe ouer , how our learnedest Aduersaries confesse all want of ordinary Calling of their Ministers , at the first arysing of Luther : which want euer includeth an interruption of the Protestant Church at that tyme : for if that Church had then beene in Being , it had not then stood in need of such their imaginary Extraordinary calling , but might haue rereceaued it by Imposition of hands , from their owne Cergy of those dayes . But no such men of their Clergy then were , and therefore we haue the lesse reason to meruayle , why Caluin of this poynt thus writeth : Lascicius ( the Protestant ) reciteth this saying of caluin , lib. ●e Russ . Muscouit . &c religione . cap. 13. Quia Papae Tyrannide &c. By reason of the tyranny of the Pope , true Succession of Ordination was broken of ; therefore we stand in need of a new course herein ; and this function , or Calling was altogether extraordinary . With whom D. Fulke iumpeth in these wordes : Against Stapleton and Martial . pag. 1● The Protestants , which first preached in these dayes , & had extraordinary Calling .

Thus far ( My deare fryend ) touching the continuall radiancy , and resplendent Visibility , which is necessarily exacted to be in Christs true Church , at all times , without the least interruption , and yet , which neuertheles , is not to be found in the Protestant Church : And all this prooued from the often ingeminated , and inculcated acknowledgments of our owne most learned Aduersaries . Now then to encircle the concluding force of all the said Protestants authorities , within this ensuing Argument ; that therby the ineuitable resultancy out of the Premises may more intensly strike your iudgment , I thus dispute .

The true Church of Christ , euen by the doctrine of the Protestants , must euer , and at all tymes be Visible .

But the Protestant Church , euen by the Protestants Confessions , hath not euer , and at all times , byn Visible .

Therefore the Protestants Church , euen by the Protestants Confessions , is not the true Church of Christ .

Which last Proposition is the Compound made of the two former Ingredients .

What can any learned Protestant reply hereto ? 1. Will he maintaine , that the Protestants aboue alledged , in teaching a Necessary Visibility of the Church of Christ at all times , were deceaued ? But this is weakly said ; because all of them ( or the most ) do reiect the doctrine of Traditions ; as holding nothing to be belieued , but what hath its warrant from the expresse written word of God ; and therefore they did , in their iudgments , build this their doctrine vpon the Written word , which in diuers most cleare passages both of Prophesyes , and of other Texts ( heere Esa. 2. & 49. & 54. & 60. & 66.1 . Psalm . 18. & 28.1 . Daniel 2. & 3. Mi●o●as . 4. ●ec● Ierem. 33. Ephes. cap. 4. cited in the Margent ) doth inculcate this so necessary a Visibility of the Church . And according hereto Melancthon ( the former Protestant ) after he had alledged diuers places of Scripture to this end , thus concludeth : In loc. com . edit . 1. 61. cap. de Ecclesia . Hi & similes loci &c. these and such like places of Scripture , non de Idea Platonica , sed de Ecclesia Visibili loquuntur ; do not speake of Plato his Idea , but of a Visible Church .

2. Or secondly , Will the Protestants say , that though the former Protestants do graunt , that the Protestant Church for so many ages together ( aboue set downe ) hath bene Inuisible , yet that there are other most learned Protestants , who confidently auer , that the Protestant Church , hath euer bene Visible , and therefore that by their former Brethrens Confessions , they are in no sort endangered ?

But obserue the insufficiency of this second euasion , and the disparity betwene them , that do acknowledge the Inuisibility of their owne Church , and the others maintayning the euer Visibility of it . Seing the first sort of men ( being graue , candid , and learned ) euen through the rack of truth , do confesse ( and this to their owne mayne preiudice ) the Inuisibility of their Church for so many ages together , so speaking in behalfe of the Catholikes their Aduersaries , & against themselues ; which they neuer would haue done , but that the vndeniable euidency of the Truth compelled them thereto . Whereas these others , ( which perhaps may be alledged ) do speake in their owne behalfe and in defence of their owne Religion , and consequently such their wordes are to be accounted more partiall , and therein lesse to be regarded . And heere the words of Tertullian may most truly take place , In Apologetico . Magis fides prona est in aduersus semetipses confitentes , quàm pro semetipsis negantes . Credit rather is to be giuen to those , that confesse against themselues , then to those that deny in their owne behalfe .

Agayne , why will not such Protestants , as are so impudent as to maintayne their owne Churches euer Visibility , insist plainly and sincerely in the alledging of the Visible Members therof ( if any such Visible Members were ) for euery age , the which to performe not any one Protestant hath bene able ? For when they are vrged therto by vs Catholikes , then they flye to the Scripture , ( through the false vnderstanding of it , the mayne Ocean of Heretikes ) as it fell out in the Conference some yeares since , betwene D White , & D. Featly on the one syde , and certaine Fathers of the Society of Iesus , on the other syde .

3. Or lastly , will your Brethren seeke to decline the weight of this our Argument , by vrging , that it is taken but from the Testimonies of our Aduersaries , and therefore it is not much to be regarded ? Heare ( My good friend ) how much this kind of proofe is pryzed , both by the ancient Fathers , and learned Protestants . S. Austin sayth : Contra Donatist . post Collat. cap. 24. The truth is more forcible to wring out Confession , then any rack or torment . And Irenaeus thus writeth : Li. 4. c. 14. It is an vnanswerable proofe , which bringeth attestation from the Aduersaries themselues .

To come to your owne Brethren , D. Whitakers thus acknowledgeth : Contra Bellarm. l. de Eccles. controu. 2. q. 5. cap. 14. The argument must needs be efficacious and strong , which is taken from the Confessions of the Aduersaries &c. And I do freely grant , that Truth is able to extort Testimonies euen from its Enemyes . And to conclude , Peter Martyr thus speaketh : Loc. tu . de Iudais . fol. 390. Surely among other Testimonies , that is of the greatest weight , which is giuen by the Enemyes . And with this I will close vp this Miscelene , and compounded Discourse , referring the Contents thereof to your impartiall , and vnpreiudging Consideration . Only afore I end , giue me leaue ( my worthy and deare friend ) to take leaue with you in these my last wordes .

Therefore I most earnestly intreate you , euen for the honour of God , 2. Petr. ● . who is not willing , that any should perish ; for the loue of your owne soule , which must eyther by true fayth , and an answerable life , enioy the happines of Heauen , or by false beliefe incur the insufferable and interminable torments of Hell , for Marc. 16. qui non credit , condemnabitur ; for the different effect of Good or Euill , which may be deriued from your example , You being knowne to be a man of good literature , and eminent in your profession of Protestancy ; and lastly , by the most bitter passion of our Sauiour , who 1. Tim. ● . gaue himselfe a Redemption for all , that you would not suffer the transitory smoake of any temporall respects ( how potent soeuer in a worldly eye ) to interpose it selfe , betwene the light of Truth , and your vnderstanding , assuring your selfe , that Euery thing is Short , which passeth away with Time ; and Eternity , only long . Imitate then the most happy and Christian resolution of the former entreated-of Doctour , I meane D. Pryce , that so before the tyme of your dissolution , you ( now being in yeares ) may with him implant your selfe in our Catholike & Roman Church , out of which there is no saluation ; & euer haue this ensuing point , imprinted in your remembrance : To wit , that Ierusalem ( wherby is figured the celestiall state of mans soule ) is said to be best peopled , when she hath no Iewes within her , that is , no stiffe necked and obstinate thoughts of misbeliefe , or Heresy , euer resisting the Holy Ghost ; since we read : Heb. 11. Sine fide impossibile est placere Deo .

But yet ( my deare Friend ) let me shut vp this my admonition , with this ensuing holsome Caution : that is , Imitate the foresayd Doctour in dying Catholike , but in one circumstance of his dying Catholike , imitate him not ; I meane in defering his Conuersion , till his last sicknes : O no. The euent of such a Conuersion is most dangerous .

And though God out of the bowels of his incomprehensible Mercy , did most efficaciously touch the Doctours hart with his Grace ; yet others cannot assure themselues of the same fauour from God ; seeing extraordinary & vnexpected fauours & dignities ( imparted eyther by God , or temporall Princes to some few ) are not to be drawne into generall examples , vpon which others may rely .

True it is , that God knocketh Reuela● . 3. at the doore of ech mans heart , with his holy inspirations ; but how often he will knocke thereat , himselfe telleth vs not : for though God proffereth his grace to euery Man , yet not at euery time . In respect whereof ( my good Friend ) both you , & all others ought to yield to his holy inspirations , at the first knocke , without any delay at all , when his Diuine Goodnes shal vouchsafe to send them .

Therefore to conclude , remember , that as it is thus recorded ( for our inestimablc confort ) in Gods sacred Word : Ezech. 33. As I liue , sayth the Lord , I desire not the death of the wicked &c. so also ( for our greater feare and solicitude ) it is thus registred in the sayd holy Word : Psalm . 81. My people would not heare my voyce , and Israel would none of me ; so I gaue them vp to the hardnes of their harts .

Your most deare , & Soule-well-wishing Friend . B. C.
FINIS .