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

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

And to begin. Among all those monsters and bad spirits, with the which they haue pe­stred the world, the spirit of Contradiction is most familiar among them, seeing they do so excell in it, as none indeed, if he but looke into their writings, can tell whome to trust or be­lieue. For if you will but run ouer these Mo­tiues [Page 5] which this Parson brings forth, in his E­pistle, to moue your Honour to ioyne to his distracted To Syr Edwyn Sands, they (to wit the Prote­stants) are like scatte­red troups ech draw­ing aduerse way with­out any meanes to pacify their quarrells. In his Re­lation f. 8. To learned Duditius, the Prote­stant Di­uines do coyne a monthly fayth. Be­za ep. theo. 1. To Melan­cthō, They know not whome to follow. Protest. Apol. pag. 509. To learned Maior, The simple doubt whe­ther any true Church of God be yet remayning. In orat. de consus dog­ma. N. E. epist. pag. 7. Congregation, you shal see nothing affirmed by him, which some of his famous brethren will not deny, and nothing denyed by him as fals [...], which another of his owne coate more learned then he, will not affirme to be most true. Thus then hath our iust God stroken them with the spirit of giddynes and disagreement, as while they endeauour to build vp their hereticall Tower of Babell, their own labours fall vpon them, and crush them down to their vtter ruine and destruction.

But to the end, your Honour may vnder­stand we do them no wrong, we will make a short suruey, and cast the eyes of our consi­deration, ouer some pointes of this Ministers [...]arring Epistle, in which, this Parson first tells you, That Giant-like Catholiks fight against Christ and the primitiue Church, about Communion in one kind, as though it were vnlawfull to of­fer one kind to the people, or that Christ had giuen some Commandement, as concerning that point: wheras D. Luther D. Luther. They sinne not against Christ, who vse one kind, seeing Christ hath not commanded to vse it, but hath left it to the will of euery one, saying: As often as you do these, you shall do them in memory of me. De captiuit. Bahyl. cap. de Euch. the Patriarch of all the Reformers, will tell you a quite con­trary tale to that of this petty Ministers, to wit, [Page 6] that neither the giuing of the Communion vn­der one kind by the Priest to the people, is vn­lawfull, nor that there was euer any command­ment, enacted by Christ, for receauing it subvtra (que) that is vnder both kinds.

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

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

Likewise this Parson would haue you be­lieue, that it is not Christs body which is really N. E. ep. pag. 3. in the B. Sacrament, but a naile to fasten true Christians to the Crosse of Christ. But what euer Scripture tould this Parson it was a naile? Christ sayth This is my body, expresly, which is to be giuen for you, and this Parson saith, it is not Matth. 26. Christs body, but a nayle. Whom will you rather beleiue, Christ who is truth it selfe, and can­not deceaue, or this minister who is a lyar, as [Page 7] we haue seene, and commonly doth nothing but deceiue.

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

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

He would haue you beleiue, that you ought to yeild this respect to the Scriptures, as to professe, that they are a full and sufficient rule for precepts of Holines, and necessary matters of faith. But his learned brother M. Hooker, will tell you another tale. Of thinges necessary (saith he) the [Page 8] very chiefest is to know what bookes, we are bound to esteem holy, which point is confessed impossibl [...] for M. Hook. in his Eccl. po [...]icy. l. 1. sect. 14. the Scripture it self to teach: for if any booke of Scrip­ture did giue testimony to all the rest, yet still that Scripture, which giueth testimony to the rest, would require another Scripture to giue credit vnto it; neyther could we euer come to any pause whereon to rest, vnlesse besids Scripture ther were some thing which might assure vs. And thus you may per­ceiue this Parson reiecting Traditions, doth not beleiue the Scripture according to M. Hooker: which notwithstanding, this Parson tells vs, is N. E. ep. pag. 12. the ground of his faith, which not beleeuing as he ought, for any thing that we know, he may Kemnit. exam. par. 3. p. 200. D. Fulke sayth: I cōfesse that Ambrose, Augustin, and Hierō, held Inuo­cation of Saints to be lawfull. In his Re­ioynder to Bristow pag. 5. Epist. pag [...] 13. Symonds on the Re­uelations pag. 57. be a Iew, a Turke, or an Infidell, and so no fit man to bring your Honour to his faithlesse Congregation.

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

This Parson would haue your Honour beleiue, that Images are not to be worshipped, as though it were a new Inuention. But his brother M. Symonds, will tell him, that it is not [Page 9] so new as he would haue you beleiue: for ac­cording to him, S Leo decreed, that Reuerence Damas. l. 4. cap. 17. should be giuen to Images, which was about a 1200. yeares since: and Damascene will tell Niceph. l. 1 [...]. hist. c. 27. you, that it is a Tradition of the Apostles: and Nicephorus, That the audacious spirit and impu­dent mouth of Xenaias, was the first that euer vomited out this saying, That the Images of Christ & of those whom Christ loueth, are not to be reuerēced: and M. Perkins sayth, how Paulinus writeth, That the B. of Hie­rusalem a [...] Easter yea­rely set forth the Crosse for the people to worship himselfe being the chief of the worship­pers. In his problem p. 81. In the an­swer to his epistle. Luth. tones 5. VVite. in psal. 5. [...]. 166. in Galat. c. 50 fol. 416. Sebast. Franc. Chron. part. 11 [...]. f. 263, Theol, Heidelberg in Protocol. Fran­k [...]n. in prae [...]t. ad Antha [...]. Theol. Mansfeld, in confess Mansfeld. lac. fo 120 M Bernard of VVorsop against the Separatists. See dangerous positions for the Puritans against the Protestants. And M. Barow. and M. Smith against Bernard of VVorsop, & al both Puritans & Protestāts others.

All his Epistles runnes in this veine of [...]arring and warring against his learned bre­thren, greater Doctours then himselfe, stuffed vp with no fewer blacke lyes and vgly here­sies, then irreconciliable iarres and most ma­nifest contradictions, of the which I haue set downe twenty about the B. Sacrament onely; and no fewer might be laid open about the rest if it were thought expedient. But to shew how this contradicting spirit, doth dominere in this Parson, I thought them sufficient; which is also inough to discouer, the vgly spirit of schisme and heresy, against whom God is not wont to fight by force or subtilty, but with the spirit of giddines and disagreement: for so saith D. Luther; that the authors of schisme are disagreeing among themselues; they bite and deuoure one another, till at last they perish. This the ex­amples [Page 10] of all times do testify. After that Affrick was Stanislaus Rescius in [...]entur. E­uang. [...]e­ctarum. Fitzberb. of Policy and Religi­on part. 2. pag. 449. ouerthrowen by the Manichees, then presently fol­lowed the Donastes, who disagreeing among them­selues were deuided into three sects &c. In our time the Sacramentaries first, and then after the Ana­baptists deuided themselues from vs; nether of them are at vnity among themselues: so allwaies sect bringeth forth sect, and one condemneth another.

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

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

Hence M Parkes speaking of our Prote­stant M. Parkes Apolog. supra epist. dedicat. writers, sayth: Euery man maketh Religi­on the hand-mayd of his affections: we may say now that there are as many fayths as wills, and so many doctrines as manners of men, whiles either we write [Page 12] them as we list, or vnderstand them as we please; in so much that many are brought to their wits end, not knowing what to do. Men say they know whom to flye, but whome to follow they cannot tell. This age is the last and worst, wherein heresy and infide­lity ioyne and labour, to subuert and ouerthrow all groundes of Christian Religion.

From this bad spirit of Giddines and He­resy, aryseth another no lesse scandalous among the Reformers, called the Spirit of Rayling, in the which they haue such a talent as they spare none, whether he be Prince or Prelate, Catho­like, Puritan or Protestant, or whosoeuer op­pose themselues, against their new found ou [...] imaginations. With this spirit, Bishop Barlow taketh vp Father Parsons (otherwise a religious See D. Barlow his answere to the booke intituled, The iudgment of a Catholike Englishmā &c. con­cerning the we woath of Allegi­ence. pag. 67. 63. man and a worthy Deuine) telling vs, That he was a blacke-mouthed Shemey, famous for nothing but for capitall infamyes, a bastard by birth, a libel­ler by custome, a factionist in Society, an expulst Academian, rung out with bells as a carted strum­pet with pannes, for a gracelesse companion, a Diabo­licall Machiauellian, a staine of humanity, a cor­rupter of all honesty. Againe, A Camelion for his Profession, a back-slyding Apostata, a periured in­truder, a dissolute libertine in act, in choice, in main­tenance, a fugitiue with discontented renagates, a viperous complotter against his Countrey, a fire­brand of treasonable combustions by pen and aduice, and which of all other is most remarkable, a Iesuite by proxy, a Votary by substitution, a Paduan Mon­tebanke, [Page 13] and Empericall Qua [...]saluer, a disdainefull scorner of all reproofe or counsaile, and yet a scorned Vassal by all the Popes he had serued, a dog to snarle &c. This cancker of youth, this spawne of vipers, this slaue of Satan &c. A dead dog, being while he liues a rotten carcasse, of a poysoned Cur, infected in his intralls, and infecting with his sauour the ayre he breaths in, and the land wherin he had his first breath, a miching Cur, a carrionly Cur &c. as if he were the porter of Hades, Carons mastiue, Plutoes Cerberus, he harrowes Tartar, and (I tremble to write it) feignes with a wish, Queene Elizabeths glorifyed soule in gastly Ghost, to speake from Hell. So farre Bishop Barlow Prelat-like.

Hence D. Luther against King Henry the Luth. in lib cont [...] Regem Anglia. eight, rayleth thus, calling him: An enuious madd-foole, babling with much spittle in his mouth, more furious then madnes it selfe, more dotish then folly it selfe, endued with an impudent and whorish face, without any one veine of Princely bloud in his body, a lying Sophist, a damnable rotten worme, a Basiliske and progeny of an Adder, a lying scurrill couered with the title of a King, a clownish wit, a dotish head, most wicked, foolish and impudent Henry. And sayth further: He doth not only lye like a most vaine scurrill, but passeth a most wicked knaue; thou lyest in thy throate foolish & sacrilegi­ous King. Hence Erasmus (a Confessour with Erasmus contra non sobriam Lutheri [...] ­pistolam. Fox, and of good iudgment, & a wel meaning man with D. Reynolds) telleth vs, that Luthers Epistle, breatheth deadly hatred, is all full of impo­tent, [Page 14] if not furious reproaches and malicious lyes. He malepartly rayleth against Kinges and Princes when he lists; extreme hatred, desire of commaund and firebrands of inciters driue him out of the way, he craketh naught but Diuells, Satans, Hobgoblins, Witches, Megeraes, and such more then Tragicall speaches. His mind can be satiated with no rayling, he is besides himselfe with hatred, he hath no since­rity, no Christian modesty.

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

But if they rage thus against their Reuerend Fathers, what mildnes can we expect towardes their dearly beloued brethren? Verily, the [Page 15] taunts and contumelies of ministers against mini­sters, (sayth M. Ormerod) are vnchristian, they M. Ormerod picture of a Puri­tan fol. 3. refuse to salute one another, wishing the plague of God to light vpon them, saying, they are damned. And thus with whole Cart-loades of dirtifying words, curses, execrations and condemnati­ons, they besmeare and bedaube their oppo­nents, as els where I haue shewed; which is a most manifest signe, that the furious, raging & rayling Spirit, doth much predominate among them.

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

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

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

He would haue you beleiue, that Watson his testimony is true, affirming that the Iesuits do confesse, that the ancient Fathers neuer touched [...]pist. p. [...] the thing of Transubstantiation, which for ought this Parson knoweth is a most grosse vntruth, seing Watson publiquely at his death, craued pardon of the Iesuits for the wrong he had done [Page 17] them; and that he wronged them in this, is so manifest, as euery one may see in Zuarcz & Bellarmine onely, aboue 40. Fathers for the do­ctrine and beleife of Transubstantiation.

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

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

This Parson perchance would haue you beleiue, that Catholike Priests are like his com­panions, who are wont to teach one thing and beleiue another. No, no, this belongs to our new Rabbins, as they confesse themselues. For M. Iohn Musa this Parsons brother-minister Ioannes Matthefi­us de vita Luth. con­cio. 12. fol. 147. saith: Mathesius told me, that one time he com­playned very grieuously to Luther, that those things which he preached to others, he himself could not be­leiue: the which Luther hearing, answeared. Now blessed be God, that the same happeneth to o­thers, that is wont to happen to me: For hitherto I [Page 18] thought that none had done this but my self. Was not this a Rogish tricke, in these prime pillars and chiefe Reformers? How can any giue thē credit, if they iuggle thus, in matters concer­ning either our cheifest good and saluation, or our eternall ruine and destruction?

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

Out of the spirit of Pride, they swagger like Lucifer, and condemne, and contemne all Fathers, all Councells, and Churches. For what haue we to doe with Fathers, with flesh and bloud (sayth D. Humfrey) or what is it to vs, what D. Hum­frey in prafat. ad Orig. Beza in his preface v­pon the new Testa­ment dedi­cated to the Prince of Conde. ann. 1587. Luth. lib. contra Re­gem an­gliae fol. [...]480. the false Synods of Bishops do decree? Seeing (sayth Beza) that Sathan was president in their assemblyes and Coun [...]elis. But to be briefe, out of D. Luther, who was the first Father, you may take a scan­tling how to iudge of the rest. Henry (sayth he) for his Massing sacrifice bringeth in the sayings of Fathers; heere say I, that by this meanes my sen­tence is confirmed: for this it is which I sayd, That the Thomisticall Asses haue nothing which they can alleadge, but a multitude of men, and the ancient vse. But I, against the sayings of men Fathers, Angells, and Diuells, put downe the Ghospell, which is the word of the eternall Maiesty; heere I insult [Page 19] ouer the sayings of men though neuer so holy; so that I care not though a thousand Augustines and Cy­prians should stand against me. And in another place hauing reiected Fathers, Councells, schooles and ages, he thus concludeth: Neither Luth. de seruo arbit apud Ste­phan. in defens. A­polog. let the multitude, magnitude, latitude, profoundity, miracles, sanctity of the Church of Saintes moue thee a iote; all of them were damned if they thought as they write.

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

Thus they triumph in their Lucifer-like pride, as I sayd, against Christ and his Saintes, although the Scripture, which they would make the world belieue is their entire rule of fayth, hath no such blasphemous speaches a­gainst [Page 20] Christ, but the quite contrary, to wit, That he was the splendour of his Father, the figure of his substance, without spot, or blot of sinne, the fountaine of all grace and vertue, to whome was gi­uen a Name aboue all Names, power both in heauen and earth, to raise himselfe from death to life, to ascend into heauen, to sit at the right hand of his Father, and to crush all his enemyes vnder his feet.

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

Christus habet primas, habeas tu Paule secundas:

At loca post Paulum proxima Luther habet.

First place to Christ, the next to Paul,

Then Luther first of others all.

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

The spirit of Liberty is the broad way that leadeth to perdition, which indeed they haue made so broad, as I do not see, how the Diuell can well desire a borader. For first they reiect the ten Commaundements as impossible; the Ca [...]. lib. 2. instit. c. 7. §. 5. Lawes of Moyses, or the Ceremoniall law, is abrogated, and Christ our Sauiour made none; and humane lawes do not bind in conscience, [Page 21] and therefore they infer, how they are freed from all. Hence (saith Caluin) Christian liberty Caluin. l. 3. instit. c. 19. §. [...]. consisteth in three parts; first that the consciences of the faithfull, while they with the confidence of their Iustification, do raise themselues aboue the law, do forget the whole iustice thereof. And after. It is re­quisite, that mention of the law being taken away, they onely imbrace Gods mercy. And §. 4. Our con­sciences are free from the yoake of the law. And §. 7. he reiecteth all humane lawes, as well Eccle­siastical as ciuill, which are made about thinges of their owne nature indifferent. The third part is (saith he) that we make no scruple of externall thinges, which are of themselues indifferent, but that we indifferently vse or omit them. Hence he inferreth that no man is obliged to humaine lawes, concerning fasting and holy daies.

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

Thus far of the Libertine spirit of Iohn Caluin which he may be thought to haue sucked from D. Luther, and his most learned schol­lers. Luth. de libertate Christiana. Idem ad c. 2. ad Galat For thus discourseth D. Martin. Onely Faith, & the Word doth raigne in the soule; wher­by it is manifest that only faith sufficeth a Christiā [Page 22] man for all thinges, and that he needeth no workes for his Iustification: and if he needeth no workes, he needeth no Law; if he need no law, he is free from the law; and it is true, that the law is not made for the iust. Thus argueth Luther: & vpon the same ground he affirmeth resolutely els where. Onely Faith is necessary that we may be iust, al other things are most free, nether commanded any more, nor pro­hibited. Luth in c. 7. ep. 1. ad Cor [...] And againe in another place. Thou art bound to God in nothing, but to beleiue and confesse him, in all other thinges he maketh thee free, that thou maiest do according to thine own will, without any offence of conscience. This being the doctrine of Luther the Maister, it is not to be wōdred at, if some of his schollers, haue drawen out these, & the like positiōs, all tending to the enlarging of the liberty of this fifth new inuented Ghos­pell. The law (say they) is not worthy to be called Confessio Māsf [...]ld in secta Anti­nomorum, the VVord of God: if thou be a whoore, or a forni­catour, or an Adulterer, or any other sinner what­soeuer, onely beleiue and thou art in the way of sa­uation, euen when thou stickest fast in the very mid­dest of thy sinne. The ten Commandments belong to the Court, but not to the Pulpit. Whosoeuer haue any thing to do with Moyses, do go the right way to the Diuell &c. The saying of Peter, Make sure your vocation by good workes, is vnprofitable. Whensoeuer thou hast any cogitation, that any meanes is to be vsed, that men may be good, honest, and holy, & chast, thou art already gone astray from the Ghospell. Heereupon sayth D. Luther: [Page 23] Let vs take heed of sinnes, but especially of good workes. And others tell vs, How we ought to pray to God, that we may remaine constant euen vnto the end, without all good workes, seeing that good workes are not necessary, but hurtfull and pernici­ous to our saluation; And that Christians with good workes belong to the Diuell. To the which they adding that the best worke they do, can be no better then a mortall sinne; we inferre, that they are bound, in conscience neuer to do any good worke.

And because their fayth, according to D. VVhi­tak. Fides aut est per­petua aut nulla. con­tra Camp. rat. 8. pag 143. Luth. in 2. part. Po­stillae prin­ted Argēt. Germ. an. 1537. fol. 140. Luth. tom. 1. ep. lat. n. folio 334. ad 1 hilip­pum. D. Whitaker, once had, can neuer be lost, they may giue full scope, and loose their raines largely to all liberty and loosenes of life. For as nothing doth iustify but fayth, so nothing (sayth Luther) doth damne, but infidelity. And althogh the Apostle tell vs; That Fornicators Adulterers and such like, shall not enter into the kingdome of heauen; Yet out of D. Martin, Sinne cannot withdraw vs from Christ, although we should com­mit fornication and murder a thousand times a day. But truely if we may be as great Saints in glo­ry as the Apostles, our B. Lady the thrice re­nowned Mother of God, or any other Saint in heauen how great soeuer, and yet haue liberty to kill and murther a thousand tymes a day, contemne all lawes both of God, and man, ne­uer fast, or do any worke of pennance; who will say, that this way to heauen is straite, and not rather so broad, as all the blacke spirits in [Page 24] hell, for the increase of sinne, and amplifying of the Diuels Kingdome, can scarce inuent a broader.

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

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

And to begin. They allow and proue Luth. tom 9. de Ma­ [...]rimonio fol. [...]18. that Fornication, Adultery, and Poligamy is law­ful. Fornication is taught by D. Luther, in calling the maid, if the wife be stubborne, and [Page 25] should refuse. Adultery, according to the exam­ple of Assuerus, who married Hester and put away Vasthy; who likewise saith, that if the hus­band be impotent, the wife may either marry another or with his consente secretly lye with his brother, or some other man. And indeed these new Refor­mers haue beene so frantick and mad with this spirit, as to thinke it no lesse impossible for a man to liue chast then to fly ouer the moun­tane Caucasus. For thus speakes D. Luther: As Luth. in colloq. Germ. cap: de Matri­monio. no man can liue (saith he) without meate or dr [...]nk. so no man can abstaine from a woman &c. and the cause is, that we are conceiued in a woman, and nourished there, and borne of a woman, fedde, and bred of a woman, and thereupon it followeth that we cannot by any meanes be separated from women. And in the same book he goeth forward thus; Zuinglius tom. 1. fol. 115. Ochin. dial. l. 2. [...]ial. 21. p. 200. 204. Luth. de Bigam. E­pis. prop. [...]2. Idem in Genes 1. 1 [...] Martyr in 1. Cor: 7. S Hierome writeth many thinges of the tentations of the flesh; Ah, a small matter, A woman, in a mans house may remedy the disease; Eustochium might easily haue helped or releiued Hierome in that case. Thus saith he. And could any shamelesse Ribauld, speake more shamefully of Gods Ser­uants & holy Saintes? Zuinglius & his fellow ministers of the Euāgelicall doctrine confesse, that they did burne with lustfull desires of the flesh, & by meanes thereof were made insamous before the Congregations.

Ochinus, Luther, Peter Martyr, and others playing the part of Iewes and Turkes, allow [Page 26] plurality of wiues. Beza was infamous for pre­ferring Beza in sua Creof. pag. [...]8. Bolsec. in vita Calu. Andebertus his boy, before Candida his strūpet, & Caluin for his Sodomy at Noyon was branded on the shoulder with a hoat burning iron. And this carnall Minister is not asha­med to tell your Honour, that when I stile Lu­thers doctrine licentious and beastly, for allo­wing in some case, Fornication, and Adultery, I make of a Mole hill, a Mountaine.

But to be breife, the ministers themselues are Zecanori­us lib. de corruptis moribus. not contented with one wife, as cōfesseth Syluester Zacanorius saying: O good God, what incredible [...]hinges haue I seene &c. And among many other enormities of Adulteries and Murthers, he saith: One of them (he had killed his wife with poyson to vse other women) being demaunded why he had committed so great a crime; he answe­red, that marriage in Lutheran ministers doth not extinguish wandring lusts; although they giue such scope of diuorce in this matter of marri­age, as Libertine Luther saith, that a man may haue ten or more wiues fled from him, and yet all liuing.

But now go tell these carnall & fleshly D. VVhite in his way to the true Church. p. 395. Tyndall alleadged by Fox Act. mon. pag. 1337 [...] Libertines, that Fornication, Adultery, Incest, Poligamy are most grieuous sinnes, and that all such shall be accursed and cast downe into the eternall flames of hell fire prepared for the Di­uell and his Angells; presently they will an­swere out of M. Tindall (who was, as D. White [Page 27] writes, a man sent from God to call his people out of Babylon) that Christ hath ordained that there should be no sinne but Infidelity, no Iustice but Fayth. And so according to the doctrine (for­sooth) of this man of God, Fornication, A­dultery, Incest, Poligamy, Sodomy, Murder, and such like, are no sinnes at all, and therfore not to be feared. Out of Beza, That Dauid by his murder and adultery, did not loose the Holy Beza in Respons. ad Act. col­loq. Mon­tisbelg. part. altera pag. 7 [...]. Luth tom. [...]. VVitt. serm. de 4 Matrimon. fol. 119. Ghost. And out of D. Luther, That sinne cannot withdraw them from Christ, although they should commit fornication and murder a thousand tymes a day. And indeed the satisfying of these beastly lusts, in the prime Pillars and chiefe Protestant Reformers, may be thought to haue beene one of the principall ends, at which they aymed, when they ran first out of their Cloisters, and Monasteryes, cast off their religious habits, turned renagates from God, Apostataes from their sacred and holy Orders, and of vowed Priests became sacrilegious marryed Ministers, from whome sprouted out this Parsons new trimmed vp Congregation, of the which so much he braggeth.

Of their spirit of Blasphemy I haue spoken elswhere, as of their tending to Atheisme; and therefore, now only I would haue your Ho­nour to marke, that these two spirits, are not peculiar to some of the meanest among them, but to such as are esteemed great Rabbins and [Page 28] Apostles of this Congregation, especially if they be compared with this petty Minister, Parson Estwicke For learned Eckhard tels vs, that Eckhard. in fasciculo Contro. c. 7. quest. 2. Caluin, Beza. Martyr, Boquinus, Renicherus, & others are become so impudent, as they are not afraid to write, that God is the first, the chiefe, the wil­ling and decreeing, yea the prouoking, creating, ef­ficient and enforcing cause of sins. Out of which doctrine some Reformers proue, that all these Protestants turne God into the Diuell.

Moreouer D. Luther not without blas­phemy would haue vs belieue, that christ suffe­red Luth. in confess. ma­ [...]ori de coe­ [...]a Domini & lib. de Concuiis part. 2. and dyed vpon the Crosse, according to his Diuinity. For if I belieue (sayth he) that only the humane nature of Christ suffered for me, Christ is a base Sauiour, not of any great price, or valew, yea he himselfe needeth a Sauiour.

Hence Zuinglius exclaimeth, This can by Zuingl. tom. 2. in respons. ad Luth. con­fess f. 458 469. 470. & in resp. ad Luth. l. de sacra. f. 411. 401. 337. Ibidem. p 401. no reason be explained or excused: for Luther clear­ly and manifestly confesseth, that he will not ac­knowledge Christ to be his Sauiour, if only his hu­manity had suffered. He calleth him also Marcion, and sayth, he is guilty of most high blasphemy a­gainst the nature and essence of God. And elswher, against Luther he writeth thus: If thou contu­meliously go on in this sentence, that the huma­nity of Christ Iesus, is essentially and corporeally present wheresoeuer is his diuinity, God willing we will bring thee to these straites, that either thou shalt be forced to deny the whole Scripture of the [Page 29] new Testament, or to acknowledg Marcions heresy. This I say in good fayth, we promise we will do.

Againe, D. Bilson tells vs, That the Prote­stants D. Bilson in his sur­uey p. 467. Idem in praefat. p. 466. 474. & defens. pag. 126. 122. Bilson pag. 490 defen. pag. 134. Bils. pag. 496. 486. defens. pag. 131. 136. Bill. pag. 497. 503. defens. pag. 197. 138. Bils. p. 55. defens. pag. 141. Bils. pag 517. defens. pag. 142. Parks ep. dedicat. & pag. 1 [...]9. & sect. 20. cleare not Christ from sinne. It was rife in the pulpits and vsuall in the Catechisms (sayth he) that the death of Christ Iesus on the Crosse, and his bloud shed for the remission of our sinnes, were the least cause and meanes of our Redemption. And re­iecting further these Protestants doctrines thus he relateth them, Christs wil was contrary to Gods will; Christ in his agony knew not Gods will; Christ was forsaken both in body and soule; Christ suffered hell torments; Christ suffered the paines of hell; Christ suffered the death of the soule; the death of the soule is such paines and sufferings of Gods wrath, as alwayes accompany them that are separated from the grace and loue of God; God did forsake Christ.

Thus you may see, how our most B. Sa­uiour, Redeemer of mākind, & consequently as well all Christians, as all others, are damned with him by these blasphemous Protestants. Lastly M. Parkes tels vs, That the person of Christ is prophanly spoken of; the Scripture is fal­sifyed to fasten blasphemy vpon Christ, heauen & hell, the Diuinity and Humanity, yea the very soule and saluation of Christ our Sauiour himselfe is called in question.

But to conclude, although it be an arti­ticle of our Creed, That Christ shall come to iudge the quike and the dead, and that he will render to e­uery [Page 30] one according to his workes; yet D. Luther most blasphemously vomiteth out this hellish Lu [...]h. tom 1 Germ. VVittem. fol. 273. §. 3. speach: When Christ comes to thy mind as a Iudg, which is to command thee to giue vp the reckonings of thy stewardship, or of thy life now at an end, be thou assured (sayth Luther) that he is not Christ, but the Diuell himselfe.

To shew that they are tormented with the spirit of Atheisme, will be witnesse worthy Zanchius in his epi­stle before his confess­on pag. 7. D. King. vpon lonas §. [...]2. pag. 442. D. VVhit­guift. in his defence [...]ract. 3. c. [...]. p. 278. Zanchius, who affirmeth, That among other mon­sters, Atheisme hath beene fetcht out of hell, by the Ministers of Sathan, in some of the reformed Churches. And Doctour King late Bishop of London, sayth: So farre is it off, that we are become true Israelits with Nathanael or but almost Christians with Agrippa, that we are proued fully Atheists. To whom we may add D. Whitguife Bishop of Canterbury, who tells vs in plaine tearmes, That the Church of England is replenished with Atheists.

And that they want not the Diuell to teach & instruct them, & to be as it were a fa­miliar friend with them, to make them aquain­ted Hosp. in bist. Sacra­ment. part. altera fol. [...]. Courad. Riss. lib. Germ. con­tra Ioan. Hessi. de C [...]a lib. [...]. with all these former spirits, they will not deny themselues. For Hospinian sayth, That Luther being taught by the Diuell, that the Masse was wicked, and being ouercome with Sathans arguments, did therupon abandone the Masse. And another Protestant tels vs, That Luther bought a familiar Diuell of Carolostade for four shillings. [Page 31] And Luther himselfe blusheth not to speake thus: The Diuell sleepeth neerer and oftener by me, Luth. in Collo. men [...] f. 271. 275. then my Katherine; and Satan fauoureth me much more then he doth others.

He also tells vs, That the cause why the Sa­cramentaryes do not vnderstand the Scripture, is, Luth. in colloq. de vero Deo pag 33. Luth in colloq. Pranck. f. 18. S [...]hlussel. in prafat lib. de Theol. Ca [...]uinist. because they want the true opponent, to wit the Di­uell, who at length is wont to teach them very well: for when we haue not such a Diuell hanging about our neckes (sayth Luther) we are nothing but spe­culatiue Deuines. But Conradus tels vs, that for all this the Caluinists or Sacramētaryes do not want the Diuell for their maister and sugge­ster: For it is certaine (sayth he) that the Sacra­mentaryes do destroy and ouerthrow the Testament of the sonne of God, with dreames suggested vnto them by the blacke Diuell.

And againe, D Luther sayth: That we are held captiue by the Diuell, as by our Prince and God, so that we are forced to do what soeuer he will, and Luth. tom. 3. Germ. Ien f. 247. Luth. in colloq. mē ­sal. de oper: Dei p. 49. Vide con­cio. Luth. de Domin. loeta [...]e inter 27. concio. VVittem. & Argēt. impress. 46 fol. [...]8. suggesteth vnto vs. Heere you see how Luther makes no bones, to challeng the Diuell for his God. And in another place: I know not whether I teach truth or no (sayth he) for very often Sa­than doth assault me, and oppresse me so violently, as altogeather I forget Christ. I haue the Diueill within me, and I know him in his skin, because he hath eaten more then a bush [...]l [...] of salt with me: he is wont to walke with me in the Dormitory; and espe­cially I haue two pleasant Diuels who are Doctors of [Page 32] Diuinity in this Colledge, and obseruers of all my actions.

Moreouer he was so deuout to the Diuell, In colloq. [...]nensal. Germ. fol. 281. 285. as he was wont to pray to him in this manner, saying: O holy Sathan, pray for vs, for we haue ne­uer offended thee, O most clement Diuel. Conradus also tells vs, That the spirit of the Caluinists is the spirit of darcknes, and that Sathan doth speake by the Caluinists, as by his owne instruments. And a­gaine, Conrad. l. 3. Ther. Calu. art. 8. Conrad. ibid. in pro­aem. Osiand. in Euchir. cont. Calu. pag. 267. That it is more cleare then the Sunne shining at midday, that not the true God but the Diuell himselfe, did suggest to Zuinglius the Sacramen­tary heresy in a dreame. And Osiander likewise sayth, Let any godly or friendly Reader think what deadly poison Sathan doth power out into men, vn­der the Caluinian doctrine, by which almost all Christianity is ouerthrowne.

And another famous Protestant called Iezlerus, would haue vs know, That the Luthe­rans call the Zuinglians conuinced Heretikes, di­uellish, Iezler. lib. de diutur. belli Euch. p. 93. of euery side possessed, aboue, before, behind, within and without with Diuels; to be numbred [...] ­mong Anabaptists, Nestorians, Arrians, Turkes; to be the wickedest men that liue vpon the earth; & [...] to be damned for all eternity.

And to conclude, another Protestant cal­led Ioannes Schutz hath published in print; that Schutz. in [...]o. caus. in praefat. the sect of the Sacramentaryes is a certaine sink [...] into which many heresyes flow; the last wrath o [...] Sathan the which he stirring vp in his rage, dot [...] [Page 33] exercise against Christ and his Church. Of this sect M. Zuinglius and Caluin were prime pillars whose deaths were answerable to their liues. For of Vldricke Zuinglius his state and death, to whome the Diuel suggested the Sacramentary he­resy, D. Luther hauing condemned him for a [...] Heretike, accounts him blessed that stands not in his way, and exhorteth euery one to flye his bookes, no otherwise then the poyson of the Diuell of hell. He is a man (sayth he) so vnto ward, that he hath lost Christ wholy: and I confesse (sayth D. Martin) Tom. 2 [...] 80 de Aduero, ingenuously, that I cannot place him now amongst Christians; he teacheth no article of fayth truly, & is seauen tymes worse then when he defended the Popes fayth and Religion. God is a iust Iudge, & his iudgments are right, who suffereth not the blas­phemers & cōtemners of his word to go vnpunished, but to perish miserably. And lastly, to the end he might bring others to his errour, he went to warre, and there was slaine and dyed like a thiefe.

And Franciscus Stancarus his censure of Caluin is this. Beware (sayth he) Christian Rea­der, Stane. lib. 4. contra Caluin. N6 4. and chiefly all you Ministers: I say, beware of Caluins bookes, and especially of the articles of the Trinity, Incarnation, and Mediatour, of the Sa­crament of Baptisme, and Predestination; for they containe impious doctrins, Arian blasphemyes, that it seemeth the spirit of Seruetus who was burnt, (according to the Platonists opinion) hath passed into Iohn Caluin.

And Sclusse [...]urge a Superintendent, and one of the most famous men, that euer were among the Lutherans, sayth: God that woul [...] not be mocked by men, hath shewed his iudgment i [...] Schlus. [...] 2. art. 9. Theol. Cal­ [...]in. f. 72. this world against Caluin, visiting him by the scou [...] ge of his fury, and horribly punishing him before the day of his death: for he stroke this Sacramentary Heretike in such sort, as he dyed desperate swearing and calling vpon the Diuell, to whom he gaue vp hi [...] wicked Ghost.

But now, if this Protestant Assembly by the Protestants owne confession, be a Con­gregation stuffed with the spirit of Heresy, of Lying, and Rayling, against all kind of people, friends and foes, Peeres, Prelates, and Princes; a Congregation swelling with Luci­fer-like Pride in the highest degree, teaching the basest miscreant in it to perfer himself in matters of faith, before all Doctours, all Fa­thers, all generall Councells and all Churches, and in sanctity of life; although they be truely nothing else, but a meere masse and puddle of iniquity (as Caluin sayth) to equall themselues to the greatest Saintes that euer were, the A­postles, and the mother of God; a Congre­gation taught doubtlesse by the suggestion of Sathan, to contemne all lawes of whatsoeuer sort, both humane and diuine; a Congregation infected with the spirit of all kind of liberty, lechery, and lewdnes of life, and yet assecu­ring [Page 35] the followers of it, to be as sure and cer­taine of their Predestination, Iustification & Saluation, as Christ himself; a Congregation loaden with horrible Blasphemies, and reproa­ [...]hfull speaches, against Christ our Sauiour, and the liuing God; replenished with Atheists, and fraught with Deuills, & so many kinds of vncleane spirits: If, I say, this Protestant Con­gregation be such an Assembly, as they them­selues do acknowledge and confesse; I won­der that this Parson was not ashamed to be so senseles, and without braynes, as to inuite your Honour to be a member thereof.