EPIGRAMS   

MIRROR OF NEW REFORMATION, WHEREIN REFORMERS, by their own acknowledgement, are represented ad viwm.  
The beauty also of their handiwork is displayed.  
Second Edition, augmented.  
Printed by john Cousturier.  
M.DC.XXXIV.   

THE PREFACE TO THE IMPARTIAL Protestant Reader.  
HOWSOEVER, Courteous Reader, this manner of writing may at first seem strange unto thee, as not being warranted by the like example of any formerly known Author, yet if prejudicate passion, the chief Nurse of heresy, forestall not thy judgement, I make no doubt but thou mayst gather hence some light, for thy better direction, and guiding out of those intricate labyrinths of Novellisme, wherein either thy education, thy coldness in searching, or the insatiable malice of misinformation of thy own wolvish Pastors have already entangled thee. Neither would I have thee therefore the less to regard it, in that the front thereof is prescribed by the name of Epigrams, for many good things have been imparted to the world under that title, and more perhaps in this, than (if I were not myself the Author I would say so) in most thou hast seen: but mis-conceive me nor, I speak not here of a style, for it is a thing which I lest regard, knowing myself as fare behind many in that, as I am beyond them in my intention and 
(1) See Epig. 2.  scope whereat I aim: it is the manner only of my writing whereof I speak, and in regard of that, I dare confidently bid thee expect more, then by the title thou canst expect. For I have not through the whole produced any material thing against the professors of thy pretended Church, which I have not satisfied from their own undeniable confessions, either their own words (as for the most part they are) set down in the margin, or else, where that is not capable thereof, a faithful reference being made unto the place, where they affirm the thing I infer against them: and all this (notwithstanding the multiplicity of the citations) with that care and diligence, that thou shalt not, I hope, have much cause to except against it; sure I am with that sincerity, as not to become an adversary unto myself, by erring against my conscience: for (to use yet further thy own so much esteemed D. 
(2) D Morton's App. in ●r f.  Morton's words in the like case) to say that I have not possibly erred wilfully in any thing, were to be less than a Christian.  
But here methinks I hear myself accused not to have in some places so strictly observed the chief laws of an Epigram: I grant I have not; yet hath not this fault, if here it be a fault, proceeded forth of ignorance, for I know an Epigram should be brief & acute: the first rule I acknowledge myself to have sometimes transgressed, the second not so much as perhaps some of your Ministers could have wished: but howsoever, it is not upon such exact laws that I have stood; all my study was how I might best frame them to do the most good; which if they effect, I have what I wish. Neither do I doubt but among so many several dispositions of men, they may found some fit subject to work on; since all are not moved with one manner of arguing, nor every one takes delight in the same method of writing. For as those who are by the sting or bite of the Tarantula distracted of their senses, though music be the best physic for them all, yet are they not all helped by the same tunes, but by such particular lessons only, as by some hidden quality best agreeth with the nature of every one. So those who are infected with the poison of heresy, though they be all to be cured by the heavenly music of that 
(3) joan. 14.16. Isay. ●9. 21.  Spirit of Truth, which Truth itself promised to his Church for ever, yet not all after one manner; Some as we found by experience, are most moved by considering the confessedly 
(4) See Epi. 7. .2.3.  virtuous lives of Catholics, and the (in like sort acknowledged) dissolute 
(5) See the same Epigr.  courses of their brethren; Other by our undoubted miracles; Many by perusing the Ecclesiastical histories; Not a few by studying our books of Controversy; And some again by hearing our sermons, and reading our spiritual books. Why may I not then, since there be yet diverse who are not moved by any of these, justly make a trial if by the help at lest of this tune, this manner of writing I mean, they may recover their senses, especially since it is not the skilfulness of the Musician, but the direct hitting the patients vain, which works the cure? If this take effect, it shall not be the last lesson, which (if God spare my life) I will tune to this key. Mean while (friendly Reader) I refer this to thy impartial and careful perusal: in hope thereof I rest, committing thee to the protection of the Almighty, and earnestly beseeching him that he would vouchsafe to 
(6) Luc. 1 79.  illuminate thee, that as yet sittest in darkness, and in the shadow of death, to direct thy feet in●o the way of peace.  
FAREWEL.   

I. TO THE PROTESTANT READER.  
I Seek not here by curious words and phrase  
To catch the vain air of uncertain praise,  
Those ends are base: let servile spirits choke  
Their best endeavours with that puff of smoak●;  
I only aim in all that I have done,  
By winning of thy soul, to gain 
(1) a●mes 5.20.  my own.  

II. Another to the same.  
REad, search, compare, quote, weigh, examine, all  
I wish thee, is, to be impartial.   

III. On the censuring Minister.  
ME thinks I see s●me captious Minister  
Take up my book, and with a thought as fare  
From upright judgement, as my lines from lies,  
Views every page, and each citation tries;  
But finding all exact, he carp my style,  
Censures my verse, and with a scornful smile  
Fie on this Priest (saith he) what rhyme is this?  
What words are here? this couplet is amiss;  
That phrase is of his own invention, new;  
This over-harsh, that England never knew.  
Have patience, good Aminadab, here's none  
Gaynsayes your censure; for to France alone,  
Whose air hath said me from a child, I own  
The little of this little which I know.  
How then should I in foreign country's gain  
That, to whose height few can at home attain;  
I grant my lines are harsh, and do not fall  
To please your ears, but yet I hope they gall.   

iv On the same.  
ALthough 'twere true that these my lines contain  
No good, no right, or well applied strain,  
'Twere not my fault, for what good can be wrought,  
Where the whole subject of the whole is naught?   

V LUTHERS CHANGE. To his much honoured friend W. T.  
WHile in the Roman Church your Luther stayed,  
To tame his flesh he 
(1) I punished my poor body (saith Luther) with fasting, watching, praying, and other exercises. Luth. upon the Galath. Englished. fol. 37.  fasted, watched and prayed,  
Affected ●●ue 
(2) I kept Chastity, Poverty, and Obedience. Luth. ib. fol. 38.  obedience, lived poor,  
And carefully from carnal acts forbore.  
All that he did was with a 
(3) Whatsoever I did, I did it with a single hart, of a good zeal, and for the glory of God. ib. fol. 37.  single hart,  
An unfeigned zeal, empo s'ned on no part  
With fond vain glory, but directed whole  
T'increasee●crease God's honour and secure his soul.  
But thence gone forth, he suddenly became  
So 
(4) I am burned (saith Luther) with the great flame of my untamed flesh; I who aught to be fervent in spirit, am fervent in the flesh, in lust, and sloth, etc. Luth. tom. 1. epist. Latin. fol. 334.  burned with his flesh's raging flame,  
As he grew almost 
(5) He confessed himself to have been almost mad through the rage of lust and desire of women. Colloq. mens. fol. 526. see also fol. 400.  mad through lust; eight days 
(6) Eight days are now past, wherein I neither writ, pray, nor study; being vexed partly with the temptations of the flesh, partly with other troubles, Luth. tom. 1. epist. Latin. fol. 334.   
He now will spend, and neither studies, prays,  
Nor writes, disturbed with inflamed veins  
Of burning lechery, and other pains.  
Say, is not this (speak freely worthy friend)  

(7) Galat. c. 3. v. 3.  T' begin in th' Spirit and in the flesh to end?   

VI Luther no Reformer.  
LVther still vaunts himself to be the 
(1) We dare boast (saith he) that Christ was first published by us etc. Luth. epist. ad Argent. an. 152●.  first,  
That by truth's beams the Romish clouds dispersed.  
Yet is it 
(2) Luther confesseth (saith the learned Protestant Hospinian) that he was taught by the devil, that mass, and chief private mass is naught, and that being overcome by the devil's reasons he abolished it. Hist, Sacram. part. vlt. fol. 131. See more hereafter IX. 2.  granted, Satan was the cause,  
Which moved him first the sacred Mass t' oppose.  
Why's Satan not Reformer then? 'tis true,  
He is indeed: Let's give the devil his due.   

VII. The fruits of Reformation.  
Protestant's tel us that before the light  
Of their new Gospel men 
(1) When we were seduced by the Pope, (saith Luther) every man did willingly follow good works; and now every man neither saith, nor knoweth any thing, but how to get all to himself by exactions, pillage, theft, lying, usury etc. Luth. Dom. 26. post Trin. See M. Stubbes motive to good works. p. 44. 45.  were more upright,  
Of better life, more truly virtuous,  
Moore 
(2) Certainly to speak the truth, there is many times found conscionabler & plainer dealing amongst most of the Papists, then among many Protestants: and if we look narrowly to the Ages past, we shall found more godliness, devotion, and zeal (though blind) more love one towards another, more fidelity and faithfulness every way in them, than is now to be found is us. M. Stubbes motive, p. 43.  real, faithful, and Religious,  
And every way more given 
(3) Is it not a shame unto us that our forefathers living in time of superstition etc. should notwithstanding so fare pass us in good works, as that we may not once be compared to them in any measure▪ M. Stubb. ib. p. 72.  without compare  
To all good works, then in their Church they are.  
For now, (say they) such as have late embraceed  
Our Reformation do repair more fast  
To 
(4) See before at 1.  theft, exactions, lying, usury,  
Excess 
(5) Another sort of Germane give indeed place to God's word, that it may be preached, but there is not found among them any amendment of life, but horrible Epicurism, and a beastly life in their behaviour, drunken assemblies, lustful desires etc. in lieu of fasts they give themselves night and day to riotous banquets and continual drinking. jac. And. ad c. 21. Luc. See also Melancth. ad c. 6. Matth.  in drinking, 
(6) What eye so blind, that it doth not gush out with tears to behold the misery of our supposed glorious Church? I mean the great ignorance, the superficial worship of God, the fearful blasphemies & swear in houses & streets etc. the dishonour of Superiors, the pride, cruelty, fornication, adulteries, drunkenness, covetousness, usuries & other like abominations etc. O behold & pity the woeful and lamentable state of our Church in these things! See this in M. Powels book of things indifferent, p. 136. See likewise next before at 5.  swearing, gluttony,  
And such foul vi●es as from hence proceed,  
Than did the former t' any virtuous deed.  
So that (thus still themselves go on) who would  
A 
(7) If any be desirous to see a great rabble of knaves, of persons turbulent, deceitful, cozeners, usurers, let him go to any city where the Gospel is purely preached, & he shall found them there by multitudes. For it is more manifest than the daylight, that there were never among the Ethnics, Turks, & other Infidels, more unbridled & unruly people, with whom all virtue & honesty is quite extinct, then are among the professors of the Gospel. Andr. Musc. domin. 1. Adu. See him also l. de prophet. Christi. and sym. Paulus in serm. dom. 13. post Trin. See hereafter at 17.  rabble of cheating, factious knaves behold,  
Let them but unto any City go  
Possessed by Reformers, it will show  
Whole shoals of such; yea Pagans', jews, and Turks,  
With other Infidels do better works,  
Detest sin more, show greater honesty,  
Are fair more patiented and less proud than we.  
In lieu of fasts we 
(8) See before at 5.  haunt excessive feasts  
Drink heal●hs to make ourselves and others beasts,  
Wrong 
(9) See before at 7. and see likewise Sylu. Czecanonius de corruptis moribus, and Wygandus de bon. & mal. Germani.  marriage-beds, haunt stews, and for our prayer  
In every place we curse, 
(10) Prayers they turn into swearing etc. and all this manner of life they term the ordinance of the Gospel. jac. Andr. Conc. 4. in c 2. Luc. See before at 6.  blaspheme, and swear.  
Our children they grow 
(11) The children of them of the reformed Gospel grow every day worse, more untractable, and dare commit such crimes as even the able men of former times were scarce subject unto. Io. Wygand. l. de bon. & mal. Germ.  worse, and dare such crimes  
As were scarce known to men of former times.  
Our Preachers labours, which should be assigned  
Only to truth, are 
(12) If you cast your eyes upon Protestant Doctors, you shall found that some of them moved through vain glory, envious zeal, and a prejudicate opinion, disorder the true doctrine, disperse and earnestly defend the false. Some of them without cause stir up contentions, & with inconsiderate spite defend them: many wrist their doctrine every way, of purpose to please the Princes and people, by whose grace and favour they are maintained. There are more, who with their evil and wicked life overthrew all that which by their true doctrine they had formerly built. Paul Ebec prefat. comm. Philippi in epist. ad Corinth.  guided with the wind  
Of popular applause, attended still  
With hate and envy: their malicious will  
N●er gives them rest, but makes them seek out ways  
How they debates and causeless jars may raise.  
In their disputes they 
(13) See next hereafter at VIII. throughout.  wrist, pervert, and lie,  
Oppress the truth, and from the point still fly.  
Many besides are 
(14) There are found no small number of the Ministers of the Word, who are flatterers etc. Io. Wygand. de bon. & mal. Germ.  flat'rers, and believe  
As please the 
(15) See before at 12.  Prince or country where they live.  
But more with their vile wicked life do shame  
Their Ghospels' doctrine and themselves defame.  
So that we see, since we rejected Rome  
The world doth daily worse and 
(16) It is a wondered thing and full of scandal, that from the time in which the pure doctrine of the Gospel was first recalled to light, the world should daily grow worse. Luth Ser. conjure Germ. f. 55. See him also in postil. sup. Euan. dom. 1. Advent.  worse become:  
For 
(17) I may freely speak what I have seen in the course of some travels and observation of some courses, that in Flanders was never more drunkenness, in Italy more wantonness, in jury more hypocrisy, in Turkey more impiety, in Tartary more iniquity, then is practised generally in England, particularly in London, all this is seen etc. M. Rich. jeffrey serm. at Paul's cross. Octob. 7. an. 1604. and printed an 1605. p. 31. See before at 7.  ne'er in Flanders was more drunk'nes seen,  
Th' Italians ever have less wanton been,  
In jury ne'er was more hypocrisy,  
Turkey is freer from impiety,  
And Tartary less wicked is then those,  
Who even in England now Rom's Church oppose,  
All this themselves affirm, this few deny;  
T'weer not good manners here to say they lie.   

VIII. An other upon the same.  

(1) I have read (saith that learned Protestant Za●chius) the Latin copy of the Apology, and diligently read it over, not without choler, when I perceived what manner of writing very many, let me not say for the most part all, do use in the Churches (as they are called) of the reformed Gospel; who would seem notwithstanding to be Pastors, Doctors, & Pillars of the Church. The state of the question that it may not be understood, we often of set purpose overclowd with darkness: things which are manifest we impudently deny; things false we without shame avouch; things plainly impious we propose as the first principles of faith, things orthodoxal we condemn of heresy; scriptures at our pleasure we detort to our own dreams; we boast of Fathers when we will follow nothing less than their doctrine; to deceive, to calumniate, to rail is familiar with us etc. So as we may defend our cause, good or bad, by right or by wrong, all other things we turn up-side-downe, o times! o manners! Zanch. epist. ad Io. Sturm. this in fine lib. 7. & 8. Miscellan.  THE question's state we Ministers, to shroud  
Our falsehood, do with darkness overclowd;  
Things that are plain we shamelessly deny;  
Things false we all maintain, yet know we lie.  
Impious things we as faith's grounds propose;  
And true things still, as heresies, oppose.  
The scriptures we to our own dreams do wrist;  
We boast the Fathers, but their faith detest:  
To cheat, calumniate, gloss, deceive, and rail  
Is our chief practice: so we may prevail  
'Gainst our Opponents, all things we avouch  
But greatly care not what: I think not much,   

IX. ON ZVINGLIUS.  
WHen into Zuinglius Satan had infused  
Himself, and by those 
(1) Zuinglius confesseth himself to have been instructed against the Mass by a certain Admonisher, to use his own words, whether black or white he remembered not. See this at large in Zuing. his own works tom. 2. fol. 249. See the same derided as an illusion by the learned Protestants jac. And. confut. Grina●, p. 120. 254. 304. by Schluss. Theol. Calu. 6. 1. in proem. fol. 3. Bened. Morgenst. de Eccl. p. 68 Heilbran. in Swenks. Calui●. presat. Giesek enius de coena. p. 64. and others.  engines, which he used  
Before 'gainst 
(2) See Luther's like instruction from the devil against the Mass, by conference largely by himself set down tom. 7. Witt. f. 228. & tom. 6. Germ. jenens. fol. 28. See more heretofore, VI 2.  Luther, drawn him to 
(3) I ingenuously confess (saith Luther) that I cannot henceforth place Zuinglius in the number of Christians. Tom. 2. Germ. f. 190. and further in fol. 182. he affirmeth that he hath lost whole Christ.  forsake  
Christ, and all true Religion; and betake  
Himself to schism, his never settled brain  
●uting 
(4) Zuinglius, (saith Schlusselburg) taketh his name with his condition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth often to shake and move: because Zuinglius hath moved many uproars and troubles in the Church of God, by his heresy: or otherwise Zuinglius is derived from giddiness, von dem Schwindel: for he was struck with the spirit of giddiness & blindness, after the manner of all Heretics, daring to deprave the Testament of the Son of God by putting the word (significat) for (est) Theol Calu. l. 2. act. 1.  his name, did in a trice contain  
such swarms of heresies, as one might see,  
But such a Master could his Master be.  
Th' first thing he doth is to 
(5) For whereas the Evangelists say, This is my body, Zuinglius translateth, This signifieth my body, both in his latin new Testament, which he dedicated to the French King, and likewise in the dutch. See this affirmed by Schluss. Theol. Calu. l. 22. act. 6. fol. 43.44. See Zuing. himself also, tom. 2. fol. 210. and see next before, 4.  correct the lin●s  
Of sacred writ: his second work declines  
To liberty of life, affirming all  
Christ's promises were 
(6) These are superfluous and hyperbolical sayings: If thou wilt enter into life keep the commandments etc. and so are all such promises likewise as are made to our works. Zuingl. tom. 1. fol. 137.  hyperbolical.  
The floodgate thus set wide he keeps no measure  
But frames all grounds of faith to his own pleasure▪  
As, that original sin though others please  
To term it sin, is only 
(7) Zuinglius, speaking of original sin saith: How is it possible, that what is a disease and contagion, should deserve the name of sin, or truly be so etc. this disease cannot damn us. tom. 2. f. 90. See f. 89. 115. 116. & in epist. Oecol. & Zuing. l. 1 p. 25●. 258.  a disease.  
Baptism is so 
(8) The baptism of infants is a certain external & ceremonious thing, which the Church may, as well as other external things, worthily and honestly use, or else omit, and lightly take away. Zuingl. tom. 2. f. 96.  indifferent as it may  
Be done, omitted, yea or taken away.  
The path to heaven is so broad and plain,  
As even 
(9) Here (in heaven) thou shalt see Abel, Enoch, No, Abraham, etc. Here Hercules, Theseus, Socrates, Aristides, Antigonus, Numa, Camillus, the Cato's, the Scipios. Zuingl. tom. 2. f. 559.  Infidels thereby attain  
T' eternal bliss: when sin we do commit  
God as the 
(10) See this hereafter. xii. 11.  Author moves and forceth it.  
All Kings and Princes when they are disposed;  
To persecute the truth may 
(11) When Princes shall deal perfidiously and contrary to the rule of Christ, they may godlily be deposed. tom. 1 f. 84. see 85. & l. 4. Epist. Zuingl. & Oecol. p. 868. 869.  be deposed;  
For which himself assumes the sword and 
(12) Gualterus granteth that Zuinglius is termed by some Protestants, The most unjust author of the war, & violent disturber of the public peace, who moved by pride and cruelty, caused the Tigurins to take in hand a new and strange attempt against their fellows, that he might force them by want and famine to follow his doctrine, who before would not. Hitherto he in his Apolog. pro Zuingl. before the first the 1. tom. of his works. fol. 30. See 31. and Osiand. epist. Cent. 16. p. 203.  stirre●  
Even his own Countrymen to civil wars:  
And there an 
(13) Zuinglius died in war, and died armed. See Gualt. ubi supra. fol. 31. and Osiand. as before. See next hereafter. Ib. the 2.  armed rebel feels the proof  
Of treachery, and dies; end good enough.   

X. ANOTHER.  
ZVinglius, himself in open field did 
(1) See next before, ix. 13. See 12.  bear  
Against his Country traitorous arms, and there  

(2) Zuinglius died like a thief because he would compel others to his error, and for this cause he went into war, and was slain etc. Luth. colloq. Lat. tom. 2. cap. de Adverse.  Like to a thief, 
(3) But these our notable Censurers (saith Gualterus meaning certain Protestants,) are not afraid: to pronounce him dead in sin, & so consequently to have been the son of hell. in Apol. fol. 31. see Hospin. hist. de Sacram. part. vlt. fol. 187.  hell's son, in sin did die;  
And Luther 
(4) I could wish that Zuinglius were saved, but I fear it hath fallen out otherwise: for Christ commanded that we should judge all such as denied him to be damned. Luth. Colloq. lat. tom. 1. c. de Damnat. & Inferne. See Hospin. ubi supra.  doubts he's damned; so do not I.   

XI. LVTHER'S CATECHISM.  


(1) The Divinity is threefold (saith Luther) or of three kinds, as there are three persons, upon which words Zuinglius infers against him the same that we now do, to wit, that he makes three natures in the Divinity, and three Gods. Zuinglius. part. 2. fol. 474.  THree God's there are; yet like I not the name  
Of Trinity; 
(2) This word Trinity, is but a humane invention & soundeth very coldly. Luth. postil. maiore Bàsil. apud Heruag. enarr. Euang. dom. Trinit.  my Soul makes full disclaim  
From 
(3) My soul hateth Homoousion, and the Arians did very well in expelling it, lest so profane & new a word should be used in the articles of faith. Luth. l. Cont. Latom. tom. 2. Wit. imp. an. 1551.  Homoousion: the Ancientest of times  
Is the true 
(4) See hereafter. XII. 10.  Author of our greatest crimes.   

Christ, whom I first revealed, 
(5) See before. VI 1.  hath ever been  
Clothed 
(6) How can Christ be said (saith Zuinglius to Luther) to be made of a woman, if as thou affirmest he was from all eternity, according also to his humane nature. Zuingl. part. 2. fol. 402.  with that flesh which here on earth was seen;  
Yet that was a mere Spirit, 
(7) Thou makest (saith the same Zuinglius to Luther) contrary to all truth, the humanity of Christ a certain naked and mere Spirit, because he was conceived by the holy Ghost, though thou perform it with mad and Marcion-like reasons. Zuingl. ibid. fol. 411.  while he the rod  
Of God's just wrath felt for us, Son of God  
He was no more: but of all men the chief  

(8) All the Prophets foresaw this in spirit, that Christ was to be of all men the greatest Robber, Homicide, Adulterer, Thief, Sacrilegious person, Blasphemer etc. For he being made a sacrifice for the person, & without sins, not the Son of God borne of the virgin Mary, but a sinner etc. Luth. tom. 5. Epist. ad Galat. see him also in Psal. 22.  Blasphemer, lecher, murderer, and thief.  
His conscience then was 
(9) Christ upon the Cross suffered great fear, and the horror of a troubled conscience, and tasting the eternal wrath. Luth. in Psal. 22. tom. 3. fol. 330.  troubled as impure;  
He did being dead hel's pains, in 
(10) Christ as he died with great pain, so he seems to have sustained pains also in hell after death. Luther tom. 3. fol. 279.  hell endure.  
His 
(11) If the Divinity did not suffer in Christ, he were not my Christ. See Zuingl. tom. 2. f. 458. & Hospin. hist. Sacram. part. 2. fol. 76. and Luther himself. lib. de Concil. part. 2.  Godhead suffered, otherwise he ne'er  
Had been my Christ: nay he a Saviour were  
Vile, 
(12) When I believe that only the humane nature suffered for me, Christ is a Saviour of a vile and small account, yea he himself needeth also another Saviour. Luth. confess. ma. de coena. tom. 3. jen. fol. 454. See Zuingl. tom. 2. fol. 458. and Hospin. ubi supra, fol. 3. 76. 172.  base, and abject, not to be esteemed,  
Yea a new Saviour should have him redeemed.  
The real body and true blood of Christ,  
According to the substance is 
(13) Luther held (saith Hospinian) that the body and blood of Christ both is and may be found according to the substance, not only in the bread and wine of the Eucharist, but also in the hearts of the faithful, yea in all creatures, in fire, water, & in the halter or rope wherewith desperate persons hung themselves, Hospin. ubi supra. f. 44.  comprised  
In every place, yea in the rope which eyes  
A wretches, neck when in despair he dies.   

Those books we job and Ecclesiastes call  
This rides 
(14) Luther averreth of Ecclesiastes, that it hath never a perfect sentence, and that the Author thereof had neither boots nor spurs, but rid upon a long stick, or in begging shoes as he did when he was a Friar. Luther. convival. serm. tit. de lib. novi. & vet. Testam. Rabenstock. lib, 2. colloq. lat. Luth. c. de vet. Test.  without boots, th' other's but 
(15) Of job (Luther saith) that the argument thereof is a mere fiction, invented only for the setting down of a true and lively example of patience. Luth. Ser. convival. tit. ut supra, & tit. de Patriarch. & Prophet.  a tale.  
It is a fond and false 
(16) It is a false opinion and to be abolished, that there are four Ghospels; for the Gospel of john is the only fair, true, and principal Gospel. Luth. praefat. in nou. Test. & lib. de script. & Eccles. auth. c 3.  opinion  
T' affirm there are four Ghospels; only john  
The only true prime Gospel did set forth.  
james his 
(17) The Epistle of james is contentious, swelling, dry, strawy, and unworthy an Apostolical spirit. Luth. praef. in Epist. jac. edit. jenensi.  Epistle is of no great worth.  
'Tis strawy, dry, contentious, and unfit  
To be accounted an Apostl's writ.  
Th' Apocalypse 
(18) Doctor Martin Luther (saith Bullenger) hath as it were sticked this book by as sharp preface, Bulleng. on the Apoc. Englished. c. 1. Ser. 1. fol. 2.  is not Canonical;  
Moses his lips were full of wrath 
(19) Moses' had deep, unpleasant, stopped and angry lips, in which the word of grace is not, but of wrath, death, and sin etc. they were full of wrath and gall. Luth. tom. 3. Witt. fol. 423. See likewise fol. 421. 422. where he calls him a Gaoler, Executioner, and a cruel Sargeant.  and gall,  
Nothing delightful, angry, stopped, wherein  
No word of grace was, but of death and sin.  
The more men do their souls with vices slain,  
Th● 
(20) See hereafter. xxx. 2.  sooner they God's favour shall obtain.  
For Just offend, 
(21) We constantly say, that even in praying a Just man sinneth Luth. ser. de Ascens. Domini.  even when they seek to win  
God's grace by prayer; 
(22) A good work done even after the best manner, is a venial sin. tom. 2. Wit. fol. 110.  their best good deeds are sin.  
The ten Commandments do● 
(23) The ten Commandments belong not to us, for God did not lead us, but the jews forth of Egypt. Luth. ser. de Mose. See epist. ad Galat. c. 4. & cap. 20. Exod.  not appertain  
Unto the free state of a Christian,  
Whose chiefest art and way is not 
(24) The chief art and wisdom of Christians, is, not to know the law, to be ignorant of works, and of all active justice, especially when their conscience strives with the judgement of God. Luth. tom. 5. fol. 272.  to know  
Good works, nor active justice, nor the law:  
For faith 
(25) Faith, unless it be without even the lest good works, doth not justify; nay it is no faith. See Luth. cited and condemned for this saying by M. Covel. def. of M. Hooker pag. 42.  unless without good deeds it be,  
It is no faith, nor doth it justify,  
Let's but believe, and 
(26) A Christian or baptised person is so rich, that although he would, he cannot lose his salvation by any sin, how great soever, unless he will not believe. Luth. 2. tom. fol. 74.  though by greatest sins  
We strive t' be damned, our faith such forces wins  
As it alone from hell will set us free;  
For there's 
(27) As nothing iustifyeth but faith, so nothing sinneth but unbelief. Luth. loc. come. class. 5. p. 68 See him also part. 2. postil. Germ. Argentor. An. 1537. fol. 140.  no sin but incredulity.   

Let's not debase ourselves, all Christians are  
Able in worth and honour to 
(28) We are equal in dignity and honour to S. Paul, Peter, the B. Virgin Mother of God, and all Saints. Luth. tom. 5. Witt. fol. 442.  compare  
With Christ his Mother, Peter and the rest  
Of heaven's most Saintlike Citizens, whose best  
And purest actions, might as well by dogs  
Have been 
(29) Al their holiness consists in that they have prayed and fasted much, endured great labours, chastised their bodies, lived hard, & used an austere kind of habit; all their holiness a dog or a hog may daily perform. Luth. praef. in Alex. lib. de Eccles.  performed, or by filthy hogs.   

A 
(30) In absence of the Priest, a boy or a woman, yea any Christian can absolve. Luth. tom. 2. fol. 103.  woman, or a boy, the Priest away,  
May give true absolution: only they  
Whose 
(31) They only communicate worthily, who have sad, afflicted, disturbed, confused, and erroneous consciences. Ibid. fol. 73.  conscience filled with confused care,  
Afflicted, troubled, and erroneous are,  
Do worthily receive: who is baptised,  
Under the name of 
(32) A Priest, especially in the new Testament, is not made, but borne, not consecrate●, but created &c. all Christians are Priests, and all Priests Christians. Ibid. fol. 367.  Priest is straight comprised.  
All 
(33) The first office of a Priest is to preach the word etc. but this is common to all, next it is to baptise, and this also may all do, even women etc. the third is to consecrated bread and wine, but this also is common to all, no less than Priesthood; and this I avouch by the Authority of Christ himself etc. Luth. ibid. fol. 368. 369. vid. de abrog. Missae. fol. 249. & capt. Babyl. c. de ord. item Hospin. hist. Sacram. part. 1. p. 22. fol. 14.  Christians may Christ's body consecrated;  
All preach the word, and all administrate  
Effectual Sacraments; yea I can show  
That, though the Devil do it, it were true.   

To fight against the Turk is to 
(34) Luther (saith Hospinian) proceeded so fare as to say, that the Sacrament were true, though it were administered by the Devil. Hist. Sacram. part. 2. fol. 14. See Covel. def. of Hook. p. 101.  oppose 
(35) To war against the Turk is to resist God, visiting our iniquities by them. Luth. to. 2. Wit. fol. 110.   
Even God: none can be 
(36) Among Christians no man can or aught to be Magistrate, but each one is to other equally subject etc. among Christian men none is Superior save one, and only Christ. Luth. tom. 6. Germ. de saecul. potest. Vide Luth. c. 2. Caes. manned. An. 1524.  subject unto laws  
Of earthly Magistrate, for all men share  
Like power, like place on earth, all equal ar●.   

Be sure you have regard that none be stayed,  
When the wife will not, for to 
(37) Luther counsel's the husband in case his wife refuse his bed, to say to her: If thou wilt not another will, if the Mistress will not, let the Maid come. Luth. tom. 5. fol. 123.  take the maid;  
The Magistrate 
(38) The Magistrates duty is to bridle such a wife, & to put her to death: this if the Magistrate omit; the husband must imagine that his wife is stolen away by thiefs and slain, and consider how to marry another. Ibid. fol. 123. See also the 111.  must bridle such a shrew,  
Yea put her t' death, which if he will not do,  
Let th' husband than suppose her to be dead,  
And slain with thiefs, and straight another wed:  
Nor is he bounded here, oh not, he's free  
To do't, as 
(39) We can not stop S. Paul's mouth, nor strive with them who as often as need requires, will make use of this doctrine, his words are plain: that a brother or a sister are free from the law of wedlock, if the one departed or do not consent to dwell with the other: neither doth he say that this may be done once only, but leaveth it free, that so often as the case shall require, he may either proceed or stay. So that (saith he a little before) we may have in this case, ten or more wives, fled away, and yet living. Luth. tom. 5. fol. 112. 113.  often as he shall urged be;  
So that one man by this occasion may  
Have ten or more wives living on a day.  
Th' offending 
(40) The adulterer may fly into another Country, & if he cannot contain, marry again. Luth. ib. fol. 123.  person if he cannot tame  
His flesh's pride, may likewise do the same.  
Th' Gospel no more excludes 
(41) polygamy is no more abrogated, than the rest of Moses' law, & it is free, as being neither commanded nor forbidden. Luth. propos. de Bigam. Epis. An. 1528. propos. 62. 65. 66. see also in c 16. Genes. edit. An. 525.  Polygamy,  
Than th' rest of Moses' law, it still is free;  
This world hath nothing that can 
(42) Nothing is more sweet and loving upon earth then is the love of a woman, if a man can obtain it. Luth. in Proverb 31. vers. 10. mark  equalise  
A woeman's love: he who would be so wise  
As t' live without one, let him 
(43) He that resolveth to be without a woman, let him lay aside the name of a man, making himself a plain Angel or spirit. Luth. tom. 7. Wit. fol. 505.  cease to be  
Of flesh and blood, for 'tis as necessary  
T' enjoy a woman, as (my self best knows)  
To eat, drink purge, watch, sleep, or wipe the nose. 
(44) 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 & it is not in our power that it should be either stayed or omitted, but is as necessary as that I should be a man, & more necessary then to eat, drink, purge, make clean the nose, sleep, or watch. Luth. tom. 5. fol. 119. There is another like saying of Luther to this purpose, which because it is so beastly, and unchristianlike a speech, I will forbear to translate it. Perinde faciunt (saith he) qui continenter vivere instituunt, ac si quis excrementa (oh shameless beast!) vel lotium contra natura impetum retinere velit. Luther. in suo glossem. in decret. Noriberg.   
When we are dead, our souls must still remain  
All 
(45) The scripture saith that the dead do sleep. I am of opinion that they are cast into such an unspeakable and a kind of wondered sleep, that they feel & see less than others who sleep, and when they shall be raised, they shall not know where they are, nor how they are so suddenly borne again. Luth. tom. 4. fol. 417. see him also ib. f. 36. 37. & tom. 6. 321. 322.  cast on sleep, until we rise again.  
And whether then they must, exempt from death,  
For ever live, 
(46) I permit that the Pope make articles of faith to those that are his faithful: As bread and wine to be transubstantiated in the Sacrament; The essence of God neither to beget nor to be begotten; The soul to be a substantial form of the body of man; That himself is the Emperor of the world, & the King of heaven, and an earthly God; I he soul to be immortal; & all these infinite monsters contained in the Roman dunghill of decrees, that like as his faith is, such is his Gospel, such his faithful, and such his Church. Luth. tom. 2. f. 107.  it is no point of faith,   

If any Papists do this doctrine blame,  
Tell 
(47) Doctor Martin Luther (saith Luther himself) will have it so, and saith that a Papist and an Ass are directly the same. So is my will, so I command, let my will be my reason etc. And not much after, Luther, saith he again, will that it be so, and saith that he is a Doctor more excellent than all that are in the Papacy. Tom. 5. Germ. fol. from 141. to 144.  them, a Papist and an ass are th' same.  
But, if they do persist and urge thee still,  
Make answer that my reason is my will,  
Who am a Doctor greater fare than all  
Those, who themselves the Roman Church do call.  
My 
(48) I will have you to know that I will not hereafter vouchsafe you the honour, as that I will suffer, either you, or the very Angels of heaven to judge of my doctrine etc. nor will I have my doctrine judged by any, not not by the Angels themselves; for I being certain thereof, will by it be judge both of you and the Angels. Luther adverse. falsò nomin. Eccl. stat. prope init. See the same words, though somewhat altered, in to. 2. Wit. fol. 306. See also tom. 5. fol. 290. and tom. 2. fol. 333.  faith of error they shall ne'er appeach,  
Nor shall the Angels judge of what I teach;  
For I am sure this doctrine is most true.  
So Luther saith: now, Reader, what say you?    

XII. Upon that fearful Atheism of Luther, Zuingliu● & Caluin, that God is the Author of sin.  

SOme now adays, when into sins they fall,  
Like Eue's undoubted children, first of all  
Themselves excuse, and without further stay  
Th' fault on another, as the inforcer, lay.  
But who is he, on whom they do impose  
So great a burden? 
(1) Genes. cap. 3. vers. 13.  Eve the serpent chose;  
'Tis not sure he: o not, I quake to tell;  
He's greater than the greatest power of hell:  
He (though even faithless 
(2) We must by all means have a care that God be not said to be the cause of evil: nor let any one, who is to live under just laws, utter these words in his city, nor give ear unto another that shall speak them: for it is the plain corruption of honesty, sociable life, laws and cities. Plato dial. 2. de Republ. sive iusto. Item Plutarch adversus Stoicos.  heathen do disclaim  
From such a thought) who all this All did frame  
Must, as the Author, that they may be clear  
From fault, the poise of their offences bear.  
The egg, whereof this monster first was made,  
Was got in hell, and since by Satan laid,  
ol 
(3) Lyrinensis in commonit. adversus profan. vocum novit.  Simon Magus and the 
(4) Tertull. lib. de prescr.  Cerdonistes,  

(5) Irenaeus lib. 1, adversus haereses, c. 26.  Marcionistes, 
(6) August. haeres 49.  Manicheans and 
(7) Leo Epist. ad Turbium.  Priscillianistes,  
With the 
(8) August. haeres. 59  Seleucians', did (the Church to spite)  
Keep it, yet ne'er durst bring it forth to light.  
Th' infernal Sire of this cursed rabble chose  
His misshaped ●ub 
(9) ●dem, haeres. 66.  Florinus, to disclose  
This poisonous Hydra: he, 'twas he, who first  
Armed with audacious pride and malice durst  
Attempt to hatch it, and profane the light  
Of sacred truth by its unhallowed sight.  
Long, as unseen, did unregarded lie  
This hellish prodigy, strait sure to die  
For want of food, had not through cursed remorse  
Of its just misery 
(10) How can man prepare himself to good, seeing it is not in his power to make his ways evil? for God worketh the wicked work in the wicked. Luth. tom. 2. Witt. an. 1551. assert. art. 36. see also the seruo arbit. edit. an. 1603. fol. 195.  Luther played the nurse.  
He careful framed it steps, he did it draw  
Ta haughty pass, as scorning all it saw.  
Than 
(11) When we commit adultery or murder, it is the work of God, being the mover, the author & inciter etc. God moveth the thief to kill etc. he is forced to sin etc. God hardened Pharo, not speaking hyperbolically, but he truly hardeneth him, yea although he resist. Zuinglius tom. 10 de providentia Dei fol. 365. 366. 367. by which, and other of his sayings, he doth so plainly teach God to be the author of sin, as he is therefore particularly reprehended by the learned Protestant Grawerus in Absurda Absurd. c. 5. de praedest. fol. 3. 4.  Zuinglius takes it, and for diverse years,  
The charge thereof himself, most joyful, bears.  
'Til 
(12) God is the author of all those things, which these popish judges would have to happen only by his idle sufferance. Inst. l. 1. c. 18. sect. 3. see him also affirming our sins to be not only by God's permission, but also by his decree & wil ib. sect. 1. 2. & l. 2. c. 4. sect. 3. 4. and l. 3. c. 23. sect. 6. which blasphemy is so evidently taught both by Calum & most of his followers, that they are expressly condemned for it, by their famous brethren, Feming. l. de univers. great. p. 109. Osiand. enchir. controvers. p. 104. Schassmanus de peccat. causis. p. 155. 27. Sitzlinus disput. Theolog. de provide. Dei, sect. 141. Grawerus Absurda Absurd. in frontisp. l. and the protestant Magistrates of Berne likewise made it penal by their laws, for any of their territories to preach Caluins' doctrine thereof, or for their people to read any of his books, containing the same. Vide litteras Senat. Bern. ad Ministros etc. ann. 1555.  Caluin, much enamoured of its grace,  
(So Apes do think their young all creatures pass)  
Handled the matter, with his brother so  
As soon he got it, oh how it did grow  
Under his hand! in few years it became  
The chief support of it new Master's name.  
He brought it to full growth: and, having first  
A world of rare destructions rehearsed,  
He sent it forth, where now (alas!) we see  
Scarce any place from its infection free.   

Great Irenaeus did so much dislike  
Florinus act, as 
(13) Eusebius, hist. Ecclesiast. lib. 5. cap. 19  more than heretic  
He long since censured him: if so, what may  
We then of these our latter Rabbins say?    

XII. UPON MELANCTHON.  
MElancthon holds there are 
(1) There are three divinities as there are three persons. Melanct. loc. come. an. 1545. c. de Christo; for which he is reprehended by Stancarus l. 4. de Trinitate.  three Gods, and strives  
Mainly to prove 
(2) Melancthon in behalf of Henry VIII. (whose divorce from his first wife he held unlawful) adviseth, saying: If the King be desirous to provide for succession, how much better were it for him to do it without the infamy of his first marriage: & this may be performed without peril of any man's either conscience or fame, by polygamy etc. because polygamy is not a thing altogether unusual; Abraham, David, and other holy men had many wives, whence it appears that polygamy is not against Ius divinum. Melancth. council. Theol. p. 134.  plurality of wives.  
He teacheth that in case of just divorce,  

(3) If either (the offending parties) be of such an age as they be yet strong & lusty, or that they complain that they cannot without danger live in widowhood, if they show signs of penance, marriage is to be granted them. Concil. Theol. part. 1. p. 648.  Th' offending party may, without remorse,  
Again contract: and under zeal's pretence  
Th' inferior powers he 
(4) If the Magistrate command an● thing against the law of God, do not obey him, but peremptorily resist: as if he common ss to war against the Turks. ad c. 13 ep. ad Rom. See him also Concil. Theol. part. 1. p. 314 where he enabled the inferior Magistrate to altar Religion, against the contrary edicts of the Superior. See him further, ib. p. 249. 302. 303. 315.  arms against their Prince.  
The Son of God did 
(5) The Son according to his divinity resisteth his Father's wrath against our sins. Loci comm an. 1558. p. 40. and in Epist. ad Elect. Forgae dat. 3. Octobr. an 1552. further he teacheth that divine nature of the Son was in his passion obedient to his Father. loc. comm. an. 1561. pag 41 See more in Pelarg. his Admon●t. de Arianis p. 43 and 24.  even as God (he saith)  
Obey his Father and resist his wrath,  
Yea 
(6) Pelargus confesseth of Melancthon, that he saith, that the Son maketh intercession, is his Father's Minister, Priest, and Mediator, answering in excuse thereof that he meant the same especially of his humane nature, implying so thereby, that he meant it also (though not so principally) of his divine nature Pilarg. Admonit. de Arianis. pag. 45.  pray unto him; whence he doth infer  
He is his suppliant, Priest and Minister.  
About the Sacraments he held— but what?  
'Tis yet unknown; for still as well in that  
As other points so 
(7) Concerning his inconstancy about the real presence, see in lib. 3. epist. Zuingl. & Oecol. p. 603. where he flatly disclaimeth from Zuinglius doctrine herein; & the same more fully, ibid. p. 618. 644. 645. see also Hospi●. Histor. Sacr. part. 2 fol. 68 and yet of his change afterward, see the same confessed by Hospin. ubi supra, fol. 115. 141. and by Osiand. Epit. cent. 16. p 615. 667. See ibid. 8●●. 703 where it is said of him, If this man's constancy in the true Religion had been answerable to his learning, surely he had been an incomparable man. See further of his inconstancy, in Schluss. Theol. Calu. l. 2. fol. 91 92. 94. 95. and colloq. Altemb. fol. 377. 402. 424. 425 463 520. 524.  wavering he appears,  
As no side dare securely call him theirs:  
For which respect even they who most would raise  
His name, 
(8) joach. Morlinus Melancthon's scholar, commending him for some things, yet in regard of his other bad deservings, he saith: In these points let the devil praise thee (O Philip) and not l. Morl. in publ. lect. See this in Schluss. Theol. Caluin. l. 2. art. 10.  refer him to the Devil's praise:  
Yea 
(9) If I could redeem the salvation of our Master, Philip Melancthon, with the peril of my life, I would do it; but he is taken out of this world, and carried to the judgement of the horrible tribunal of God, to pled his cause there. See Schlusselb. ubi supra.  doubt of his salvation. What could frame  
For such a man a more befiting name,  
Than this of Black-earth? o, it suits him well  
For nothing that is whit can enter hell.   

XIV. UPON BUCER.  
BUCER, as 
(1) I do not absolutely affirm this, though it is without question true, by reason of my undertaken course to prove all by the sayings of Protestants; and for this I have not as yet found the testimony of any of them. But it is reported by that temperate writer Vlenberg. in his causae, causa 12.  some affirm, was first a jew;  
But doubting that, his mind he did imbew  
With Christian rites, and, upon just dislike  
Of judaisme, became a 
(2) That he was a Catholic, it is affirmed both by Osiand. Epist. cent. Ib. p. 88 and all others that writ of him.  Catholic;  
Yet stayed not there, but soon did that reject  
For 
(3) See Peter Martyr in his treatise of the Lords supper annexed to his comm. places in English. pag. 138.  Luther's, then new raised, licentious Sect.  
Yet that he held not long, but changed again,  
And vowed himself a perfect 
(4) See Bucer himself in Epist. ad Noremb. and Esseingenses.  Zuing jan.  
From hence he back to 
(5) See the acts of the Synod holden at Luther's house in Wittenberg anno 1536. & Osiand. Epist. cent. 16. pag. 246. Schlusselb. Theol. Caluin. l. 2. fol. 17. & 129. Lavath. hist. Sacr. p. 1. Mart. Crusius p. 3. Annal. Sur. l. 11. c. 25.  Luther made repair;  
And there, for his offence, by humble prayer  
He 
(6) Bucer in edit. 1. comment. in 6. joan. & 26. Math. asked pardon of God and the Church, for his having bewitched many with the heresy of Zuinglius.  pardon craved: but this he soon forgot,  
And strait resumed his former 
(7) Lavath. hist. Sacr. f. 37. Pet. Mart. of the Lord's supper, annexed to his comm. places in English. p. 138. & Schlusselb. theol. Caluin. l. 2. fol: 17. & 70. where he saith: Yet the same Bucer at Cambridge in England an. 1551. revolted again to the heresy of the Zwinglians.  Zuinglian's coat  
Nor want there 
(8) See before at 1. Yet it is affirmed by Possevint in not. verbi Dei, & Vlembergius, Causa 12.  some, who dare aver for true,  
That, after this, he died, as first, a jew.  
Who'll not admire this man? sure he doth miss it,  
Who his Religion cannot like, what is it?   

XV. UPON REFORMERS Sacraments.  
YOUR Sacraments, you say, do only sign,  
Witness, and seal the promises divine;  
And, even to him who faithfully reputes,  
Confer no grace; o graceless Sacraments!   

XVI. THE REFORMERS Oath of Allegiance.  
I A. B. truly from my hart protest  
That if Priests be not by the King repressed,  
Myself will raise the 
(1) If the Magistrates shall refuse to put Massmongers, and false Preachers to death, the people in seeing it performed, do show that zeal of God, which was in Phinees destroying the adulterous, and in the Israelites against the Beniamites Goodman. p. 196.  people to effect  
What he will not: and if he do erect  
Himself 'gainst God, I'll not regard his place,  
But, rather than obey him, 
(2) Earthly Princes do bereave themselves of authority when they erect themselves against God, yea they are unworthy to be accounted in the number of men, and therefore we must rather spit in their faces then obey them. Caluin. in c. 6. Daniel. vers. 22.25.  spit in's face,  
If he himself 
(3) There are vices inherent in the persons of Princes, though they be lawfully established by succession, or election, viz. ungodliness, covetousness ambition, cruelty, luxury, lechery, & such like sins which Tyrants delight in: what shall be done in this case to these Princes? I answer that it belongs to the Superior powers, such as are the seven Electours in the Empire, and the Statesmen of the Kingdom almost in every Monarchy, to restrain the fury of Tyrants, which if they do not, they are traitors to their Countries, and shall before the Lord give an account of their treachery. Beza confess. an. 1560. p. 216. see. Caluin. Inst. lib. 4. c. 20. Sect. 31.  give over to the vice  
Of lust, of riot, pride or avarice,  
Or wilfully 
(4) Kings and chief Magistrates, are the vassals of the Kingdom, and of the Commonwealth where they rule; wherefore they may be dispossessed and dejected when they shall obstinately attempt any thing against the feudal Laws of the Kingdom, and this (saith he a little before) may be done with a good conscience. Danaeus lib. 3. Pol. Christian. c. 6. Beza Epist. 24.  infringe our feudal laws,  
And play the Tyrant, I will strait dispose,  
As best I can, th' inferior Magistrate  
By peace or 
(5) The Peers of the Kingdom or the public assembly of States aught to destroy him, either by peaceable practices or open war. Fenners sacra Theol. l. 5 c. 15. p. 185.  war his fury to abate.  
Which if, through want of courage, he refuse,  
The 
(6) If the Noblemen & other inferior Magistrates for fear should refuse to reform religion, the rest of the people might do it in that case themselves. Goodm. p. 196. 87. 34. 35. 185. 180. 184. etc. See also Knox hist. Scot p. 49, 50.  people shall attempt it: they shall use  
All means they can to work his overthrow,  
Take him, 
(7) The people may arraign their Prince. Buch. de iure regni, pag. 62.  arraign him, and 
(8) Evil Princes aught by the Law of God to be deposed, and inferior Magistrates aught chiefly to do it. Goodman, p. 144. 145. examples allowed of Kings deposed. Edw. Rich. 2. Christian of Denmark etc. Obed. 100 See more in Knox hist. p. 371. apple. p. 28. 30. 56. & in M. Sutcliffs answer p. 71. it is said, that this Doctrine (of punishing, deposing, and killing of Kings) was commended by the most learned in those parts, which were (saith he) Caluin, Beza, & certain Englishmen: affirming moreover that the same doctrine, or (to use his own words) disobedience rather against Princes was taught by Buchanan, Knox, Hotroman in his Francogallia, Beza de iure magistratuum in subditos, vindiciae cont. Tyrannos, Vrsinus, etc. See also pag. 95. and the same likewise averred by D. Bancrofts Survey, p. 48. and Dang. posit. p. 18. See more before at 4.  depose him too.  
But if these fail, we, in our just defence,  
Will 
(9) Subject's when they endure public and manifest wrong, may lawfully become suppliants to foreign States, and crave their aid against their Princes, and other Kings aught to take upon them their defence and protection. Bucanus, loc. come. Theol. loc. ●7. p. 845. & this doctrine saith the learned protestant M. Owen, was published at the earnest request of Beza and Gonlarrius. Herod. & Pil. p. 13. & 5●.  suppliants be unto some foreign Prince  
T' assist us with his aid, that pulling down  
Our King, he, if 
(10) The people have right to bestow the crown at their pleasure. Buchan. de iure regni p. 13.  we please, may take the crown.  
But if yet all these means desective prove,  
Than I myself, 
(11) By the word of God a private man (having some special inward motion) may kill a Tyrant, etc. or otherwise a private man may do so, if he be commanded or permitted by the Commonwealth. Obed. p. 10. See more ib. p. 99 103.  inspired from above,  
Either by poison, pistol, sword, or knife,  
Or such like ways, will take away his life.  
A deed so fare from treason, as I swear,  
That 
(12) It were good that rewards were appointed by the people for such as should kill Tyrants, as commonly there is for those that have killed either wolves or bears, etc. Buchan. de iure regni, p. 40.  he who kills a raging Wolf or Bear  
Deserves less pay, for from this act proceeds  
Th' whole Kingdom's good; o 'tis the 
(13) I am of opinion with the old people of Rome, that of all good actions the murder of a Tyrant is most commendable. Euseb. Philad. dial. 1.  best of deeds!  
For all such Kings as do God's laws transgress,  
And to the same their fearful subjects press,  
Of their due honour still 
(14) If magistrates transgress God's laws themselves, and command othets to do the like, they lose that honour and obedience, which otherwise is due unto them; and aught no more to be taken for Magistrates, but to be examined, and punished as private transgressors. Goodman p. 119. 139. See more before at. 2.  deprived be,  
And th' subjects from their used allegiance 
(15) If Princes be Tyrants against God and his truth, their subjects are freed from their oaths of obedience. Knox, to Engl. and Scotland. fol. 78.  free.  
And then we scourge them may with their 
(16) That is, arraign them, examine and punish them as private transgressors: whereof see before at 7. & 14. & Obed. pag. 111. where it is said, That judges aught by the law of God, to summon Princes before them, for their crimes, & to proceed against them, as against all other offenders.  own rod.  
All these and more I swear; so help me God.   

XVII. TO THE KING'S MOST EXCELLENT Majesty my dread Sovereign.  
PArdon, most Gracious Sovereign, if my verse  
Distaste thy ears; what I above rehearse  
Is not mine own: I only do relate  
The tenets of such foes unto the state,  
As would (if they had power) assail the crown,  
And in thy blood all our best fortunes arowne.  
My prayers, are [as likewise of the rest  
Of my dear brethren) that thou mayst live blessed  
Above thy wishes; all disasters chase,  
And still look smiling fortune in the face.  
May peace by thee with that same throne be graced,  
Wherein thy Royal Father hath her placed:  
And all such wretches as bear any part  
In hate to thee, put-off their traitorous hart,  
That no tumultuous or disloyal strain  
May e'er disturb the quiet of thy reign.  
Be foreign and homebred injurious scopes  
Against thy person strangled in their hopes:  
And who knows treason and reveals it not,  
Be food to beasts, and branded with the note  
Of Traitor; yea, let those so censured be,  
Whose only thoughts are false to thine or thee,  
This, all true subjects wish, this each implores,  
Who'll not subscribe to this, is none of ours.   

XVIII. CALVIN'S CREED.  


(1) If the Father have his essence of himself, the Son his essence of the Father, and the Spirit from them both, doth not (saith Caluin) three essences hereupon arise? Tract. Theol. p. 793. besides this, in act. crueti he often writeth that the Son hath his substance distinct from the Father, whereupon follows, that he is a distinct God from the Father. See act. Seru. p. 249. 250. 871. 872. & passim.  THree Gods there are; 
(2) He teacheth that the Father can neither wholly, nor by part, communicate his nature to Christ▪ but must withal be deprived thereof himself. Tract. Theol. p. 771. 772. and he denies that the Son is begotten of the Father's substance and essence; affirming that he is God of himself, not God of God. See M. Whit. 8. Camp. rat. & Cal. himself l. 1. Inst c. 13. sect. 23.29. & tract. Theol. p. 774 by which it follows, that if God have no Son begotten of his substance & essence, he can be no Father, & Christ, if he received no essence from the Father, he cannot be his Son.  no Father; 
(3) That dream of the absolute power of God which the Schoolmen have brought in, is execrable blasphemy. Calu. ad c. 23. Ezech. gallice script. See him Instit. l. 3. c. 23. sect. 2.  nor can he,  
Who made of nothing all, Almighty be.  
Christ is to God, as God, 
(4) The Father is greater than I, hath been restrained to the humane nature of Christ, but I do not doubt to extend it to him as God and Man Tract. Theol. pag. 794. See also p. 792. & 2. Inst. c. 14. sect. 3. & in c. 17. Io. v. 12. etc. 22. Math. v. 44. & cap. 26. v. 64.  inferior,  
And doth, 
(5) It is no absurdity etc. if Christ according to his divinity maketh intercession to the Father. Tract. Theol. p. 791.  as God, for us God's aid implore.  
He 
(6) How are we just before God? Sure as Christ a sinner was just. 1. Cor. c. 5. and in another place: Christ (saith he) in that humane nature which he had taken upon him, was truly a sinner, and guilty of everlasting malediction. Id. c. 3. ad Galat.  truly was a sinner, 
(7) See before at 2.  not God's Son,  
His birth made Mary of a Virgin 
(8) Our Lord spared Mary till she had well recovered her weakness in childbearing, that she might take her journey. in c. 2. Matth. v. 13.  none.  
She was 
(9) She was hasty out of time, intempestiué festina. in c. 2. Io. v. 4. etc. 8. Luc. v. 19  too busy, of a 
(10) While she giveth scope to her motherly grief, she through lack of consideration preferred herself before God. In c. 2. Luc. v 18.  haughty vain,  
And 
(11) She seems no less spitefully to restrain the power of God, then did before her Zacharias. In c. 1. Luc. v. 34.  spitefully God's power did restrain.  
Christ not one only, but 
(12) For he severeth the person of the Mediator from Christ's divine person, maintaining, with Nestorius, two persons in Christ; the one humane, the other divine l. 1. Inst. c. 13. sect. 9 23. 24.  two persons hath,  
And was endued, as other men, with 
(13) Though the sense of Christ's flesh did apprehended destruction, yet faith remained firm in his hart in c. 26. Matt. See beside, his attributing of the like faith to Christ, which holy men are used to have when they are tempted. In Matth. c. 4. v. 3. & in c. 27. v. 46.50  faith.  
He, as in years, so did in wisdom 
(14) Christ as he did grow in body, so likewise did he profit in soul; and a little before: The gifts of his mind did increase with his age. In cap. 2. Luc. v 40.  grow,  
Yet did not, when at wisest, 
(15) Christ's soul was subject to ignorance: this only difference is betwxit us & him, that our infirmities are of necessity, his voluntary: in c. 2. Luc. v. 40. It is evident that ignorance (saith he) was common to Christ with the Angels in c. 24. Math. v. 36. and in particular he avoucheth that he knew not the day of judgement (in c. 24. Matth. v. 36.) nor what that tree was which he cursed. In c. 21. Matth. v. 18. see also Ib. c. 9 v. 2.  all things know.  
He used no grounded method to 
(16) We must remember that Christ did use the common received proverbs, not that they should solidly prove any thing, but only that they should be as probable conjectures. Calu. in c. 12. Matt. v. 25. & 2. 10. Luc. v. 17. and thereupon he is not afraid to censure certain words of Christ to be but a weak confutation of what he sought to refute. In c. 12. Mat. v. 25. & in another place: Christ (saith he) seems here not to reason solidly. Id. in c. 9 Matth. v. 5.  confute  
The adverse part, but when he did dispute,  
He his opponents either did amuse  
With 
(17) This seems to be a harsh and far-fetched similitude; & after: The similitude of sifting doth not hung together. Calu. in c. 16. & 22. Luc.  fare fetched similitudes, or else abuse  
Their faith by some 
(18) When Christ inferred, All things therefore whatsoever you will etc. Caluin giveth it this gloss: It is a superfluous or vain illation. In c. 7. Matt. v. 11.  superfluous inference,  
Harsh 
(19) This metaphor of Christ is somewhat harsh. I● c. 9 Matt. v. 4●.  phrase, and words not in a 
(20) That Christ promiseth from God reward to fasting is an improper speech, in Matth. c. 9 v. 16.17.18. See him likewise taxed for improper speeches by Calu. in c. 12. Matt. v. 5.26.33. in c. 15. v. 18. in c. 20. v. 26 & in c. 1. joan. v. 32. in c. 6. v. 29. 35. in c. 17. v. 12. & in c. 3. v. 21. he writeth of a saying of Christ, that it seems to be spoken improperly and absurdly, in French, sans raison.  proper sense.  
To vicious passions he sometimes obeyed,  
Was disobedient, cowardly, rash, dismayed;  
For through base fear he did t' his power 
(21) He refuseth and denies, as much as in him lieth, to perform the office of a Mediator (●n c. 26. Matt. v. 39) and manifests his own effeminateness by his shunning of death. In c. 12. Io. v. 27.  deny  
To be the world's Mediator, and to die,  
And more afraid of death was, than we see  
Thiefs 
(22) Thiefs and other evil doers do obstinately hast to ●eath, many with haughty courage despise it, some others do mildly suffer it, but what constancy or stout courage were it for the Son of God to be astonished & in a manner strucken dead with fear of it? etc. how shameful a tenderness, as I say, should this have been to be so fare tormented with fear of common death, as to melt in bloody sweat, and not to be able to be comforted but by sight of Angels? l. 2. Instit. c. 16 sect. 12.  now, or other wicked persons be.  
Yea he than quite 
(23) The same vehemency took from him the present memory of the heavenly decree, so that he forgot at that instant, that he was sent hither to be our Redeemer In c. 20. Mat. v. 39  forgot and did not deem  
Himself to be, who should our souls redeem.  
His prayer was 
(24) This prayer of Christ was not premeditate, but the force and extremity of grief wringed from him this hasty speech, to which a correction was presently added; and a little before: He chastiseth and recalleth that vow of his which he had let suddenly slip. Id. ib.  not advised, but such as did  
A more proportioned correction need.  
Nothing had been effected if his death  
Had been but corporal; for,  his breath 
(25) Christ's death had been to no effect, if he had suffered only a corporal death. Inst. l. 2. c. 16. sect. 10.   
For sook him, he was 
(26) Thus do we see Christ to be on all sides so vexed as being overwhelmed with desperation, he ceased to call upon God, which was as much as to renounce his salvation. And this, saith he a little before, was not feigned, or as a thing only acted upon a stage. In c. 27. Matth. v. 47.46.  truly in despair,  
And did the death of 
(27) He was afraid of something more horrible in his death, than the separation (only) of soul and body. In c. 26. Matth. v. 37. see 39  more than body fear.  
His guilty soul was 
(28) It behoved that Christ, to satisfy for us, should be convented, and that guilty, before the tribunal of God In c. 27. Matth. v. 46.  cited for to come  
Before th' Eternal, to receive her doom;  
And was 
(29) Christ in his soul suffered the terrible torments of a damned & forsaken man. l. 2. Inst. c. 10. sect. 10.  tormented with th' infernal pains,  
Which for the damned forsaken souls remains.  
And, to be brief, no other signs there are  
In all his death, but tokens of 
(30) In the death of Christ occurs a spectacle full of desperation. In c. 27. Mat. v. 57 And again: ●n this spectacle there was nothing but matter of extreme despair. In c. 14. joan. v. 6.  despair.   

He went to hell, that is, 
(31) It is no marvel if it be said that Christ went down to the hells, sith he suffered that death wherewith God in wrath striketh wicked doers l. 2. Inst. c. 6. sect. 10.  God did impose  
Those pains on him, he doth upon his foes;  
Whence he became in horror with the fright  
Of black damnation, and with 
(32) It behoved that Christ should as it were hand to hand wrestle with the armies of the hells and the horror of eternal death. Idem ibid. See him also in c. 26. Matt. v. 39  that did fight.  
His body dead, alive again was made;  
Not of himself, but 
(33) Caluin holds it to be absurd, that Christ should challenge to himself the glory of his own resurrection, when the scripture (saith he) every where teacheth it to be the work of God the Father. In c. 2. joan. See him also in c. 8. ad Rom.  by his Father's aid.  
He sits at God's right hand; that is, he holds  
Next 
(34) Christ is said to sit at the right hand of the Father, because being ordained chief King (who in his name may govern the world) he as it were holdeth the second degree from him of honour & Christ therefore sitteth at the right hand of his Father, because he is his Vicar. In c. 26. Matt. v. 64.  under him, chief rule; and all controls.  
We need 
(35) We need not fear lest our sins come to be judged by God, from which the Son of God hath by so precious a price absolved us. In c. 27. Matt. v. 29.  not fear to have our sins await  
For judgement, ransomed at so high a rate.   

The holy Ghost is God, 
(36) See before at 1. and beside read Calu. l. 1. Inst. c. 13. sect. 23. & 25.  as I have shown,  
Distinct from both the Father and the Son.  
'Tis false to say, the Church can never fail,  
For than it 
(37) The matter came to that pass, that it was manifest & evident to the learned & unlearned, that the true order of the Church then perished, the Kingdom of Christ was thrown down, when this Dominion (of the Pope) was erected. Calu. resp. ad Sadolet. p. 132. 128.  fell, when Popes did first prevail.  
Penance is 
(38) At what time soever we baptised, we are at once washed & cleansed for all our life; and a little after: They err, who think that by the benefit of repentance, we do after baptism obtain forgiveness. And not much before: In baptism is obtained perpetual and continual forgiveness of sins, even unto death. l. 4. Inst. c. 14. sect. 3. 4. etc. 19 sect 17.  needles; every sinful fall  
In baptism is remitted once for all▪  
It is a foolish madness to 
(39) Upon the 26. of Mat. he affirms that they are mad who teach that the blood of Christ is now joined with his flesh. Which opinion Schlusselburg detesting both in Caluin and his fellows, saith: Hence it appeareth that the Caluinists, albeit they affirm in word and writing, yet in hart they do not believe the resurrection of the dead. Schluss. Theol. Calu. l. 1. art. 20.  maintain  
That after death our flesh shall rise again.  
In heau'en it-self 
(40) Christ being entered into the Sanctuary of heaven, unto the end of the Ages of the world, he alone carrieth to God the prayers of the people (of the Saints) abiding a fare off at the porch. l. 3. Inst. c. 20. sect. 20. and elsewhere: The souls of the godly having ended the labour of their warfare, do go into a blessed rest, where with happy joyfulness they look for the enjoying of the promised glory; and so all things are holden in suspense till Christ the Redeemer appear. Ib. c. 25. sect. 6.  no Saints have yet are all been.  
Who speaks these words, a Christian? 
(41) See Aegidius Hunnius his Caluinus judaizans, etc. printed Wittenb. 1593. & john Modestus his Demonstration forth of holy Scripture, that the Sacramentaries are not Christians, but baptised jews & Turks, print. Tubingae. 1583. both which Authors were learned Protestants.  no john Caluin.    

XIX. UPON SAINT PAUL and Luther.  
PAUL in his writings 
(1) S. Paul repeats this sacred name of JESUS in his Epistles near 500 times.  oft-times JESUS names,  
Luther the Devil's name 
(2) So frequently doth Luther use the name of DEVIL, that the learned Tigurine Divines speaking but of one of his books only, say, that it is full of Devils; and in another place: How wondered (say they) is Luther here with his Devils, w●at impure words he useth, with how many Devils doth he burst? Theol. Tigur. confess. Germ. fol. 3. & part. 3. fol. 134. & Zuinglius saith to him: We fill not our books with so many Devils, nor do we bring so many armies of Devils against thee etc. Zuingl. tom. 2. fol., 81.  more often proclaims.  
What is the reason? sure, on either part  
The mouth speaks from th' abundance of the hart.   

XX. Upon the late peace betwixt the King of France and the Hugonots.  
War's storms are past, the gentle breath of peace  
Hath forced in France all noisome vapours cease.  
The Rochellers and their adherents now  
Their humble necks unto the King do bow.  
They now no more vil 
(1) As they have done for the space of obove 40. or 50. years together, and that for Religion, as evidently appeareth by the Protestant writer I de Serres in his general Inventory of the history of France, transl. into Engl. by Edw. Grimston; and by Osiander, who writing of those wars saith: Civil war for Religion was renewed etc. Epit. 116. p. 804.  for Religion's sake  
Rebellious arms against their Sovereign take.  
Not more 
(2) The King caused certain Edicts to be published against them of the Religion, who stood upon their guard, seeing their Prince threatened them so openly. Crispen. Est. of the Church. p. 613. see Osiand. ep. cent. 16. p. 8●8. de Se●res p. 625. 658 etc.  contemn his Edicts, and no more  
Against his powers 
(3) As without further testimony, it is sufficiently known they have done, by their often sending, besides other Countries, hither likewise into England. Read De Serres.  foreign power implore:  
Henceforth they'll never, under fair peten●e  
To show their faith, come 
(4) As they did, when under colour of exhibiting a Confession of their faith, they came armed to the King's Palace. Osiand. Epit. cent. 16. p. 698.  armed to their Prince,  
Nor armed treat with him, 
(5) As they did when they treated partly as humble servants, partly as armed subjects, like to such who beg for alms with their swords in their hands. De Serres p. 660.  like such as stand  
To beg an alms with threatening sword in hand.  
They'll ne'er contend by open force again  
From him his sacred Churches 
(6) They having before by many petitions required temples for the exercise of their Religion, do now take them by force in many places, and without further approbation of their demands they assemble at diverse times. Thus de Serres p. 588. see Pet. Mart. Epist. annex. to his comm. plac. in English p. 157.  to detain:  
Nor will their Preachers, 
(7) As Beza did in a seditious uproar at Orleans, whereat he preached with his sword and pistol, and exhorted the people to show their manhood rather in killing the Papists then in breaking images. M. Fulk. answ. to P. Frarnes declam. p. 44. see Anton. Fagus devita Beza. p. 45.  armed with pistols, prove  
〈◊〉 them to greater treasons they may move.  
Religious persons, Abbeys, Monasteries,  
Priests, Altars, Vestments, Relics, Images,  
And whatsoever else, may now be free  
From the 
(8) For at Meaux, transported with undiscreet zeal, grounded upon their numbers, they did fly to the Churches, beaten down images, and make the Priests retire. de Serres p. 593. See their like insolences used in the same kind in Grenoble (16. p. 610.) and else where p. 589.  profane reach of impiety.  
Th●y'l cease. But stay; a further clause remains;  
I had forgot myself, they're Puritans.   

XXI. UPON CAROLOSTADIUS.  
AS Car'lostadius first begins to preach,  
The Devil courteously takes pains to 
(1) Carolostadius was wont to boast (saith Chemnitius lib. de caena. p. 214.) that the exposition of This is my body, came to him by revelation, but he that appeared to him, if we may believe Luther (tom. 3. jen. Germ, fol. 68) was either the Devil, or the Devil's Dam. See also Chemnitius de caena p. 214.  teach,  
Guide and direct him; and to make him still  
Better observe the projects of his will,  
He kindly creeps 
(2) This miserable man was not possessed with one Devil only. Luth. loc. come. class. 5. c. 15. p. 47. see him also tom. 3. jen. fol. 61. & Alb. cont. Carlostadianos' z. 4. p. 1. & y. 2. p. 2. where affirmeth that the Devil possessed Carolostadius corporally.  into him, 
(3) Let no man wonder that I call him (Carolostadius) Devil; for I have nothing to do with him; I have only relation to him, by whom he is obsessed, who also speaks by him. Luth. tom. 3. jen. fol. 61. see also colloq. mens. fol. 367. 373.  and directs  
His tongue to all Hel's most desired effects.  
So that, when e'er this Doctor silence breaks,  
His lips and tongue move, but the Devil speaks.  
And while he lies, expecting every hour  
To try the force of death's al-forcing power,  
The Devil 
(4) This last apparition of the Devil to him, which was three days before his death, is affirmed by Albert. cont. Carlost. f. 1. 6. & Io. Schutz. lib. 50. cause. c. 50. see more of Carolostadius hereafter. XXXIV. 2. 3. 4. 5.  visits him. Monster of men!  
The Devil left thee not till death; nor then.   

XXII. UPON BEZA, BETWIXT HIS Candida and Andebert.  
WHat? is not Beza yet resolved? nor yet?  
Still doth he doubt on whether part to set  
His spacious lusts, his lusts as hard to fill  
As is the gulf of his insatiate will?  
See, see, o, how he, fearful to distaste  
Either damnation, his lose eyes doth cast  
A like on both, as if he fain would glean  
Equal 
(2) Amplector quoque sic & hunc & illam, ut totus cupiam videre utrumque, integrisque frui integer duobus, etc. Beza his own words ubi supra.  acceptance both from Boy and Quean,  
Now her he courts; then fearing lest that act  
Displease his Ganymede, he seems t'retract  
His former error, and assures the Boy  
That he alone shall be is only joy.  
His jealous punk at last perceiveth this,  
And storms thereat; he calms her with a kiss:  
Than, to his 
(3) Priores tibi desero Andeberte: Quòd si Candida forto conqueratur, quid tum? basiolo tacebit uno. ib.  Boy: thou sweet (saith he) art mine,  
Thou art my chief delight. O rare Divine! 
(1) Among other wanton Epigrams which Beza writ, there is one extant of his inordinate liking to his Ganymede called Andebertus, and his woman Candida, wherein he debateth whether sin be may prefer, and finally m●kes choice of the boy before his woman. See this in Beza's Epigrams print. at Paris an. 1548. In so much as Schlusselberg confesseth saying, that it is evident that Beza did writ most obscene verses to Germanus Andebertus, whom he chose at Orleans, and that Beza made him his Adonis. Theol. Calu. l. 1. f. 93. see more in proem. p. 4. & 92. 93. & l. 2. f. 72. & hereafter XXXIV. 20. 21. 22. 23.    

XXIII. UPON REFORMERS DOCTRINE of Predestination.  
 Rome, the words than Empress, did embrace  
That sacred truth, whose path she now doth trace,  
Metal and stone, 
(1) S. Austin de Ciu. Dei; Lipsius and many others.  her own works, she adored,  
And help, of what required her help, implored.  
The joyful reapers of the fruits of Nile  
Worshipped 
(2) Strabo lib. 17. Stackius de sacrif. q. gent. Philo Iuda●● de 10. praec. Ios. count. App. Orig. count. Cells. l. 3. etc.  a Cat, Dog, Bul and Crocodile,  
Ibis and Hawkes; yea offered up their groans  
To Beetles, Asps, Garlic, and Onions.  
Snakes, Adders, Tigers, Skrich-owles, Bats, and Trees,  
Herbs, Beasts, and Birds are 
(3) Purchas his pilgrimage. l. 6, c. 9  Congoes Deities.  
To the 
(4) Ludovicus Patrich. Rom. navig. l. 5. c. 2.  Devil Calicute doth prayer assign,  
Yea to an 
(5) Maff. hist. Ind. lib. 1. p. 24. see Loopez.  Ape, Elephants, and Kine.  
But bolder 
(6) Caspar Balby. Gor. Arthus hist. Ind. p. 321.  Pegu doth in this excel,  
In sacrifice she feeds the Devil well,  
And gives him music: spacious (g) Tartary 
(7) Io. de plano Carpini. c. 2.   
And fair Cathaga much devoted be  
To a God of Felt, in whose conceit Earth, Fire,  
Sun, W●ter, Stars, the like respect require.  
The 
(8) Vertomannus lib. 6.  Philippina's do adore an Ox  
Peru amount 
(9) Acosta lib. 5. cap. 5.  of sand, a 
(10) Cieza c. 50.  Cock, and Fox,  
An Emerald and 
(11) Acosta lib. 6. c. 21.  Thunder: 
(12) Purch. Pilgrimage. lib. 8. cap. 11.  Mexico  
Before a living Slave as God doth bow;  
Yea to a mass of Pass which long hath stood  
Tempered in Childrens and in virgin's blood.  
The lands 
(13) Ib. lib. 5. cap. 8.  betwixt Cambaia and Malabar  
Th' first thing they meet, after the morningstar  
Hath told the Sun's approach, be't Bull or Boar  
Or any Creature else, they low adore,  
Rude misshaped Stones industrious 
(14) Maffeus' hist. Ind. l. 6.  China makes  
Her Gods, with heaven and Hel-hags wound with snakes.  
To a Flint 
(15) The Estates etc. of the world, in English, p. 778.  Narsinga; th' farthest 
(16) Ortel. theatro. Miechonius de Sarmat. Europea. lib. 2.  Moschi fall  
To an old wiue's shape; 
(17) Gagninus' descript. Lithuaniae.  Lithuania to a Mal.  
And in this sottish manner diverse more,  
For their Creator, creatures do adore:  
All foolishly, I grant; yet all hope 
(18) The Calicutians adore the Devil, who is appointed (say they) by God to reward every man according to their works. Lodou. Patrich. Rom. navig. l. 5. c. 2. The Virginians likewise hold that the soul is rewarded after this life according to her works. Purch. pilgrim l. 8. c. 6. the like may be also seen in the rest, whosoever shall peruse their histories.  t' gain  
Some good by this their superstitious pain;  
And think, that in reward each God proceeds  
With every one according to his deeds.  
But Protestants serve such a Tyrant God 
(19) Let not any of the Tyrant-worshippers accuse me here of blasphemy, for I do not in this place speak of the God of Catholics, jesus Christ: for he will (as himself saith) tender unto every one according to his works. Math. 16. v. 27. Luc. 6. vers. 38. Rom. 2. Cor. 1.3. Gal. 6. Apoc. vlt. Psal. 65.   
As doth (say they) 
(20) The God of Reformers doth ordain by his counsel and decree, that among men some be borne destined to certain damnation from their mother's womb, who by their destruction may glorify him (Caluin. Instit. l. 3. c. 23. s●ct. 6.) & this without any respect had to their works either good or evil. M. willet. Synop. p. 554. See also for this opinion Calu. Instit. print. Argentorat. p. 253. Luther lib. de ser. arbitr. Beza respon ad acta colloqu. Montisberg. part. 2. p. 233. 165. Pet. Mart. comm. places, part. 3. p. 12. and many more.  inflict the dreadful rod  
Of his eternal wrath, no care once had  
Of any of their actions good or bad:  
Yea though they be the chief in virtue's school,  
They must be damned: Which is the greatest fool?   

XXIV. A LETTER TO A MINISTER from one of his Pupils, concerning S. Austin's Works.  
SIR,  

Since I saw you last, though many a hill,  
Plains, woods, & groves our bodies do divide,  
Your best part hath been present with me still,  
Distance of place that from me ne'er could hide.   

The ghostly good derections, which by you  
It pleased the Spirit to me then impart  
Straight in my soul to such perfection grew  
As they ne'er shall, nor can from thence departed;  
You taught me then to know Rom's scarlet-whore  
And other points, which then I held amiss:  
Wherewith emboldened, now in one thing more  
Your grave advice I crave, & this it is.   

I doubt not but you know in what esteem  
With our best Authors Austin's writings are.  
To some so free from error he doth seem●  
As 
(1) After the sacred Scriptures there is no Doctor in the Church who is to be compared to Austin. Luth. loc. come. class. 4. p. 45.  none but Scripture may with him compare.   

Others do style him the po●f; und'st Divine  
And great'st of Fathers, since th' Apostles were. 
(2) M. Field of the Church lib. 3. f. 170. See Luth. tom. 7. fol. 405.   
Others affirm he did in learning shine  
Fare 
(3) D. Covel in his answer to Io. Burges.  above all that did or will appear.  
Others 
(4) M. jewel in his so well known public challenge at Paul's Cross, appealed to S. Austin as a true and Orthodoxal Doctor.  appeal unto him, some him call  
The Father's 
(5) M. Forrester Non: Tessagraph. etc. in prooem. p. 3.  Monarch, one more 
(6) Austin of all the Fathers is holden most pure in the opinion of al. Gomar. spec. verae Eccles. p. 96.  free from taint  
Of error then the purest of them all,  
And say, he doubtless was a 
(7) M. Whitak. answer to F. Camp.  Protestant.   

Yet I, perusing of his Works, can see  
(Thus much the Spirit hath given me to discern)  
Nothing but rules of wicked Popery  
Nor aught by him but superstition learn.   

To instance some; he holds the 
(8) I would not believe the Gospel, unless the authority of the Catholic Church moved me thereto etc. The authority of Catholics weakened, I cannot then believe the Gospel. S. Austin tom. 6. cont. Ep. fundam. c. 5.  Church-decrees,  
Which are the books we aught true Scripture call.  
Toby, 
(9) The whole Canon of the Scriptures, saith S. Austin, is contained in these books following: and then among the rest he names these books. Tom. 3. de Doctr. Christ. l. 2. c. 8. vide Conc. Carth. 3. c. 47. to which S. Austin being present subscribed.  with judith, Hester, Maccabees,  
He, Papist-like, doth hold canonical.   

General 
(10) These things which we observe, not written but delivered, which are kept all over the world, are to be understood to be observed, as decreed either by the Apostles themselves, or general Counsels. Tom. 2. ep. 118. ad januar. c. 1. See hereafter at. 40.  Traditions are to be observed,  
Christ's true Church 
(11) We must hold the communion of that Church, which is named Catholic, not only of her own, but also of her enemies; for will they, nile they, heretics & schismatics, when they speak not with their own fellows but with strangers, call the Catholic Church nothing else but Catholic Church; for they could not be understood unless they discern it by this name wherewith she is called by the whole world. tom. 1. de vera relig. c. 7.  only called Catholic.  
None must 
(12) It is a point of most insolent madness to dispute against that which the universal Church thinketh. tom. 2. ep. 118. c. 5.  gainsay her; she is still preserved  
From 
(13) S. Austin answering the Donatists, who affirmed with our Reformers that the Church was perished, saith: This they say who are not in the Church, o impudent speech! etc. why dost thou say that the Church hath perished out of all countries? tom. 8. in Ps. 102. con. 2.  fall; Rom's Church is 
(14) To which Church of Rome not to give the primacy is truly either the greatest impiety or headlong arrogancy. tom. 6. the util. cred. c. 17.  chiefest, & the like.   

The holy Sacraments do grace confer 
(15) From whence is that so great virtue of the water, that touching the body it washeth the hart, but the Word working it? tom. 9 in joan. tract. 118.   
And with the 
(16) Unless the sign of the cross be applied either to the forehead of the believers, or to the water wherewith they are regenerated, or to the oil wherewith they are anointed, or to the Sacrifice wherewith they are nourished, none of these are rightly administered. tom. 9 in joan. tract. 118.  Crosse's sign applied be:  
He doth moreover seriously aver,  
That such are 
(17) It may truly be said that children dying without baptism are to be in the easiest state of damnation: Yet he deceiveth & is deceived who teacheth that they are not to be damned. To. 7. de pecc. mere & remiss. l. 1. c. 10. & tom. 7. de anima & eius orig. l. 3. c. 9 & tom. 10. de verb. Apost. serm. 14. & tom. 2. ep. 28. ad Hieron.  damned as unbaptised die.  
He holds the real 
(18) S. Austin writing upon these words of the Psalmist, He was carried in his own hands, saith: Christ was carried in his own hands, when commending his own body, he said: This is my body; for than that his body was carried in his hands. Tom. 8. in Psal. 33. Conc. 1. and see Conc. 2. & ante exposit. Psalmi.  presence, which the 
(19) It was the body and blood of our Lord, even unto them to whom the Apostle said, He that eateth unworthily, eateth judgement to himself. Tom. 7. de Bapt. cont. Don. l. 5. c. 8. & again: The traitor judas received the good body of Christ. tom. 7. cont. Eulgens. Donat. c. 6.  bad  
As well as good receive, and doth it call  
A 
(20) Of his body and blood he ordained a Sacrifice according to the order of Melchisedech. To. 8. in Ps. 33. Conc. 2. ante exposit. Psal. See tom. 5. de Civit. Dei lib. 17. cap. 20. and that he held this to be also a propitiatory Sacrifice, it is confessed by Crastovius lib. 1. de opis. miss pag. 167. & Hutteru● de Sacrificio missal. pag. 525.  sacrifice, whereof he ever had  
A care no 
(21) With what great care do we observe when the body of Christ is ministered unto us, that nothing thereof do fall out of our hands upon the ground. Tom. 10. l. 50. hom. 26. See serm. ad infants.  piece upon the ground should fall.   

It aught by all to be 
(22) Because he walked here in that flesh, and gave us that flesh to eat for our salvation, now none eateth that flesh, but first adoreth it. etc. we may not only not sin by adoring, but sin by not adoring, etc. Tom. 1. in Ps. 98. and see in Ps. 21. conc. 1.  adored (saith he:)  
And holds the Papists 
(23) Let man make known his life to God by the Priest, let him prevent the judgement of God by confession. Tom. 4. de vera & falsa poenitentia. c. 10. and more fully tom. 9 l. 2. the visit. infir. c. 4.  now Confession;  
Order 
(24) Both Baptism and Order are Sacraments etc. Tom. 7. cont. epist. parmen. l. 2. c. 13. & de baptismo contra Donat. l. 1. c. 1. & tom. 6. de bono coning. c. 24.  beside, a Sacrament to be  
He shows, and teaches Extream-unction.   

His sentence still against our Faith proceeds  
In all these so much controverted Heads, 
(25) Let him (the sick) ask of the Church holy oil, wherewith his body may be anointed, according to the Apostle, james. 5. Tom. 9 the rect. cath. convers. & tom. 10. serm. de temp. 215. & tom. 9 the visit. infir. l. 2 c. 4.   
justification, 
(26) The grace of God etc. bringeth to the life of the second man, not only by blotting out sins, but also by helping not to sin. Tom. 2. ep. 106. 105. tom. 7. the nat. & gratia. c. 26.  Freewill, 
(27) It is in our will to consent to God calling, or to descent from it. Tom. 3. the spir. & lit. c. 34. & tom. 2. ep. 47. tom. 6. in act. cum Fael. Manich. l. 2. c. 4. & passim.  Merit 
(28) Are there no merits of the just? there are truly, because they are just etc. as to the demerits of sin death is given as wage, so to the merits of justice, as wage, life eternal. Tom. 2. ep. 105. & 46. 47. 52. & tom. 3. Enchir. c. 1●6. 107. & tom. 7. the nat. & gratia, etc.  of deeds;  
Which faith perhaps through him now so fare spreads.   

In prayer 
(29) Let him (S. Cyprian he means) help us with his prayers etc. that our Lord granting, we may imitate his goodness as much as we are able. Tom. 7. the bapt. c. Donat. l. 7. c. 1. See l. 5. c. 17.  to Saints, their 
(30) We honour their memories as of holy men of God. Tom. 5. the civet. Dei. l. 8. c. 27.  Worship, 
(31) I think it was because they had seen in many places them (SS. Peter and Paul) pictured together with Christ. Tom. 4. de consens. Euang. l. 1. c. 10.  Images,  
Prayer 
(32) It is not be doubted but that the dead are helped by the prayers of the holy Church, etc. Tom. 10. de verb. Apost. ser. 32. c. 2. & tom. 4. de cura pro mort. c. 18.  for dead, material 
(33) Incorporal spirits may, by strange yet true means, be tormented with the punishment of corporal fire. de civet. Dei. l. 21. c. 10.  fire in hell,  
And 
(34) Some suffer temporal punishments only in this life, others after death, some in both. Tom: 5. the civet. Dei. l. 21. c. 13. and after the English translation l. 21. c. 16. p. 857. etc. 21. p. 860. etc. 24. p. 863. & l. 20. c. 25.  Purgatory-paines; he ne'er doth cease  
Our now-held Doctrine to his power t' refel.   

With our blind Papists 
(35) There are certain venial sins which are loosed daily by our Lord's prayer etc. but others which are to death, are not so loosed, but by the fruits of penance. Tom. 4. de vera & falsa poenitentia. c. 4.  a main difference.  
'Twixt Mortal sins and Venial unfolds:  
A 
(36) If he shall marry after the vow, which he hath promised to God, he shall be condemned etc. If a Nun shall marry, she shall be reputed to have committed adultery against Christ. Tom. 8. in Ps. 83.  vowed Chastity, Fasts, 
(37) Not to keep (the fast of Lent) at all, is sacrilege, & in part to break it, is sin. Tom. 10. the temp. serm. 77. ser. 62. and tom. 2. ep. 86. ad Casul.  Abstinence 
(38) Catholics do abstain not only from flesh, but also from certain fruits of the earth: not that they think them unclean etc. and almost all in Lent observe this abstinence. Tom. 6. cont. Manich. l. 30. c. 5. See tom. 1. the morib. eccles. c. 31.   
From certain meats on certain days he holds.  
In brief what holds 
(39) For the other Catholic points which he holds, see the treatise of S. Augustine's religion throughout; where you shall found both them & this which I have already set down all for the most part acknowledged to have been S. Augustine's doctrine by the learned Protestants themselves.  he not? scarce do I know  
One part of him from superstition free;  
His doctrine to approve, his rules t'allow  
Were 
(40) M. Cartwright answering to S. Augustine's opinion about traditions, saith: To allow S. Augustine's saying, is to bring in Popery again. M. Whitg. def. p. 103.  to reduce expulsed Popery.  
Which makes me wonder, why we say, that he  
The 
(41) Caluin granteth that Austin only is sufficient to show the judgement of the ancient Church. l. 3. Inst. c. 3. sect. 10.  judgement of the ancient Church doth show;  
For grant but that, and since we disagree  
From him, our Doctrine must of force be new.   

Feign would I know, how best I might defend  
Our faith, if any Papist should object  
And ask: why, since his writings we commend.  
We their authority as weak reject.  
So hoping to receive ere long your best  
And soundest counsel in this case, I rest.    

XXV. The Minister's Answer to the former letter.  
Dear beloved,  

I have read your lines,  
Wherein above the common course of youth  
As in a spotless mirror clearly shines  
A perfect zeal to search & found the truth.   

Now as concerning briefly your demand,  

(1) What is Augustine? who will compel us to believe him? by what authority is his word an article of faith? Luth. contra Regem Angliae.  Of Hippo's Augustine's so much urged faith:  
Why's all he writes pure Gospel? what command  
Have we to credit whatsoever he saith? 
(2) See next before XXIV. 1. 2. 3. 4. 5. 6. 7.    

I but, say you, some do him much commend,  
And unto him as a sure ground appeal.  
I answer, such appeals 
(3) He granted overmuch and yielded more than of right unto you (Catholics) and injured himself overmuch etc. and in a manner spoiled himself and the Church etc. What have we to do with the Fathers, with flesh or blood? D. Humfr. de vita jewelli. p. 212.  too fare extend,  
They hurt themselves and the true Church's weal.   

They give too great a scope, themselves they show  
Too much obsequious to Rom's Popish brood,  
Their cause they injury: what have we to do  
With man's inventions now, with flesh or blood?  
For though some praise him, some there also are,  
Perhaps as zealous of the Word as they,  
Who will not doubt, before they do impair  
The grounds of truth, his errors to display.   

Be there not many of our learnd'st Divines  
Who in some places of his works suspect  
His 
(4) S. Augustin tom. 5. the civet. Dei. c. 8. is to be suspected, for he speaks there of miracles done in afric etc. whereas himself Tom. 2. ep. 137. saith that in afric there were not any miracles wrought in any place. M. Moulin def. of the cath. faith Englished, art. 17. p. 323.  sincere dealing, & by diverse signs  
His 
(5) Austin wanteth the testimony of Scripture, neither agreeth he with himself, he contradictes himself etc. Hosp. hist. sacr. part. 1. Indice 3. Patrum at the word Augustinus see also Tossanus Syn. de Patr. p. 34. Hutt de Sacrificio Missal l. 2. c. 7. Muscul. loc. comm. de Decal. p. 39  contradicting of himself detect?  
One you shall found his reasons 
(6) I cannot allow S. Augustine's reason which he makes etc. Cartwr. in Whitg. def. p. 619.  disallows,  
Another marks his gross absurdity, 
(7) Austin in his book of holy virginity believes that B Marie vowed virginity etc. which all easily know how absurd it is. Pet. Mart. de Euchar. & vetis, col. 1609. see M. Whitg. def. p. 516.   
Another his 
(8) So Austin & some Father's thought, but without ground. etc. Dan. resp. ad tom. 2. Bellar. p. 281.  ungrounded speeches shows  
And some his furthring of Idolatry. 
(9) M. Brightman having named among other Father's S. Austin, saith that they were in words condemning Idolatry, but in deeds establishing it, by invocation of SS. worshipping of Relics, and such other like wicked superstitious, in Apoc. in c. 14. p. 382.   
Nor want there some who dare affirm, he errs 
(10) Not only Austin but other fathers also erred in the vowed Chastity by mutual consent (even) of married persons. Hosp. de orig. Monach. f. 102. item Beza in resp. ad acta coll. Monteth●●. part. 2. p. 143.   
And is 
(11) Ambrose and Augustine were both of them corrupt in lent-fast. 2. reply part. 1. p. 83.  corrupt, & 
(12) Neither is that quirk of Austin to be approved etc. Caluin. l. 4. Instit. c. 15. sect. 7.  useth quirks; & some  
Anouch that to believe what he avers,  
Were 
(13) See next before in the former letter XIIII. 40.  to set up the faith again of Rome.   

What should I say? how many do 
(14) Although thou, Austin, affirmest that the Church all over the world observeth this etc. yet I will bring the contrary against thee. Hamelin de Apost. trad. part. 3. col. 815  oppose  
Against him, his authority 
(15) The authority here of Austin (about material fire in hell) is known. Danaeus resp. ad Bellarm. disput. part. alt. ad 6. controver. p. 1337.  despise,  
And doubt not on him this foul taint t'impose,  
That leaving Scripture he doth 
(16) Austin did this without Scripture, yielding to the time and custom. Chemn. exam. part. 3. p. 211.  temporize?   

Nay more than that, some will not stick to say,  
His words 
(17) These things brought out of Austin do not agreed with the sacred Scriptures. Pet. Mart. de Euchar. & vo●. col. 1608. 1609.  repugnant to the Scripture be,  
And on his back the imputations lay  
Of 
(18) It was spoken inconsiderately by Austin. Musc. loc. comm. p. 266.  rashness, boldness, 
(19) Here I entreat your indifferent judgements that you freely speak, whether this saying of Augustin may not be thought more audacious than meet, or to have been uttered imprudently. Zuinglius tom. 1. f. 135  and imprudency.   

The sour, 
(20) It is manifest that S. Austin did either sow the seeds of no small errors, or else increase and confirm them being sowed by others. Theod. Schnepf. lib. de Euchar.  or increaser some him call  
Of seeds not grateful in the Almighty●'s sight;  
Some style him 
(21) S. Austin, among other Fathers, is called a doting fellow, a blockhead, destitute of the Spirit of God, and therefore unworthy to be credited, by Bartholom. Causaeus Clip. fider gallit. impr. Genevae, dial. 11.  fool and dolt, and not at all  
Inspired with the Lord's al-guiding Spirit.   

If so, why should we on his words rely  
To found that truth which only Scriptures show?  
Not, let us this pernicious 
(22) Some are now come to that, that they fill all things with the Father's authorities, which I would to God they had as happily effected, as they hopefully attempted etc. Surely I hold this to be a most pernicious custom and to be by all means shunned, etc. jac. Aconc. in Stratag. Satanae, l. 6. p. 296.  custom fly  
If e'er we mean th' undoubted truth to know.  
Nor would I have you from this man alone  
But from all other Fathers to refrain,  
For 'mongst them all scarce can you found me one  
But doth main 
(23) Almost all the Bishops and learned Writers of the Greek Church & Latin also, for the most part were spotted with doctrines of freewill, of merit, of invocation of Saints, and such like, etc. Whitg. def. p. 472. 473.  points of Papistry maintain.   

So that as long as we on them insist 
(24) So long as we do insist upon Counsels and Fathers we shall be always conversant in the same errors. Pet. Mart. de Votes. p. 476.   
Still in the selfsame errors shall we stay:  
God's only Word can only chase this mist,  
No Sun but that, that only shows the way.   

Now to your last demand; make answer still  
Your faith's not tied unto each man's tongue;  
T' Austin y'are ready to resign your will,  
As long as he doth to the Word no wrong.  
Say thus and they are mute: be not enticed  
To leave this n'ere-forced hold: farewel in Christ. 
(25) Lay aside all such weapons as the ancient orthodoxal Fathers, Schools of Divines, authority of Counsels and Popes, the consent of so many Ages & of all Christian people doth afford; we receive nothing but Scriptures; but so, that we alone may have the approved authority of interpreting them etc. Luther l. de seru. arbitr. contra Erasm. edit. prima.     

XXVI. A REPLY TO THE precedent letter.  
YOurs I have read, and since you cannot give  
Better solutions to my doubts, I grieu●  
To have so long insisted on the path  
Of your so much esteemed, so empty Faith.  
For, if 
(1) We do not depend (say many) on the Fathers, but on the words of God, etc. But I wonder whether these men ever read over the writings of those Fathers, whom they railingly condemn for sophists. For if they have read them, with what face dare they oppose them to the word of God, whom it is evident to have only relied upon God's word? but if they have not read them at all, or but negligently read them, what a shame is it, that the scholars should become their Master's judges, yea and that before they hear them? Thus fare Beza in lib. Epist. theolog. Epist. 81.  (as Beza did himself reply  
To such as did the same with you deny)  
Austin and other Fathers did maintain  
Those points for true, which you reject as vain;  
Why, as if you alone could never err,  
should you your judgement before theirs prefer,  
And never cease their writings to oppose  
Against the Scriptures, since they every clause,  
Not less than you, but with a more profound  
And deeper sight, did on the Scripture ground?  
The question therefore, as I thought before,  
Is not here whether we should credit more  
God's word or them, each child can that decide,  
But whether now man's judgements should be tied  
To what you hold the Word's true sense to be,  
Or that whereon they jointly all agreed.  
Here lies the doubt: when you do them excel  
In this, I'll then return; till then farewell.   

XXVII. Upon Peter Martyr.  
WHen pale 
(1) Simlerus in the life of Peter Martyr (saith Schlusselberg) affirms that he died in the Sacramentary heresy, and said to Bullenger and others a little before his death, That he would not be in Brentius heaven, for that was nowhere. Therefore, o Martyr, thou must stay in Zuinglius heaven, with Hercules and Socrates, (to wit) in hell; where thou, o Martyr, shalt be the devil's everlasting Martyr. Theolo. Calu. lib. 2. act. 1.  death summoned Martyr to appear  
Before th' Eternal's dread tribunal-chaire,  
In 
(2) Brentius heaven is of that nature, that (to use his own words) not only holy men, but Satan and his Angels are to be found therein. Brent. lib. de Mayest. Christi p. 160. see more of Brentius heaven in Hospin. hist. Sacram. part. alt. fol. 308. 321. 322.  Brentius heaven he vowed he would not come,  
He long before renounced the heaven of Rome.  
In 
(3) See before IX. ●.  Zuinglius heaven sure he then would stay,  
With Theseus, Numa, Scipio etc. where are they?   

XXVIII. ON OECOLAMPADIUS.  
OEcolampadius still in outward show  
Vowed himself confident that all was true  
He either preached or writ: but in his hart  
He 
(1) joannes Cellarius, who by reason of this doubtfulness of Oecolampadius forsook the Sacramentaryes, heard him pray thus in his Chamber: O Lord God, if my cause be not true, do not advance it, I beseech thee. See Colloq. mens. Germ. fol. 356. see also john. schutz. lib. her. 50. causar. cause. 15. H. 2.  doubted still of some and no small part.  
Which private doubt (although he did pretend  
Outward assurance) 
(2) Nicolaus Selneverus, who witnesseth this his doubtfulness of the truth of his doctrine to have remained with him even till his death, writes that he said thus in his sickness: O Lord jesus Christ, reveal to me I beseech thee the truth, whether I have hitherto spoken and written rightly of thy supper, or no; which shows (saith Selneverus) that hitherto he hath built upon the sand. Self. part. c. Enarat. Ger. in psal. fol. 215.  lasted till his end;  
I mean till Satan, for his goodly merits,  
Vouchsafed to 
(3) I am fully persuaded (saith Luther) that Emser and Oecolampadius, and such like were Suddenly slain by those horrible blows & shaking of the Devil. Luth. tom. 7. fol. 2●0.  quit him of his vital spirits.  
Shame not hereat; Luther thy ancient friend  
Will tell thee, 'twas an 
(4) I had rather be slain by the devil, saith Luther, then by Caesar: for so I should be slain by a great lord Luth. colloq. mens. Serm. fol. 259,  honourable end.   

XXIX. Upon the familiarity of Luther, Carolostadius, Zuinglius, Caluin, Beza, & others with the Devil.  
SOme Protestants, as they themselves rehearse,  
Have with the Devil often had great commerce.  
Luther with Devils often did 
(1) See hereafter XXXIII 20.  lie and 
(2) Ib. and of his further familiarity with him, See VI 2. and IX. 2. and XXXIII. 21. 22. 23. 24.  walk;  
With Devils 
(3) See before; XXI. throughout.  Car'lostadius often did talk;  
Zuinglius 
(4) Before in IX. 1.  received from the Devil this fa th';  
Caluin on Devils 
(5) Hereafter in XXXIX. 2.  called at his death;  
Beza's preferred to be the Devil's 
(6) Schlusselberg affirmeth of Beza his Creophagia, that without doubt he writ it against the Testament of the Son of God, while the Devil did dictate it unto him. Theolo. Calu. lib. 2. art. 1.  scribe;  
And some are full 
(7) Luther saith (say the Tigurine Divines) that the Devil dwelleth both now and ever in the Zwinglians, and that they have a blasphemous breast, insathanized, supersathanized, and persathanized, and that they have besid's a most vain mouth, over which Satan beareth rule, being infused, perfused, and transfused into the same. Tigur. tract. 3. cont. suprem. Luth. confess. p. 61. See also hereafter XLII. 32.  of Devils. A Devilish Tribe?   

XXX. REFORMERS JUBILEE.  

ALL you who hate the idle smoke  
Of Rome's good-workes, and scorn her yoke;  
You proud disturbers of all peace,  
You Tyrants, you who never cease  
Of your oppressed subjects still  
T'exact for law your lawless wil  
You who with traitorous arms withstand  
You lawful Sou'raign's just command,  
And to molest and vex the King  
Pretend the State's reordering.  
You wanton wits, you who profane  
The Sabaoth's rest with servile gain,  
You who attempt by magic spell  
To your behests to summon hell:  
You cutthroat Thiefs, you Usurers,  
You Forgers, you Extortioners,  
You disobedient children, you  
Who in man's blood your hands imbrue:  
You Lecher, Pander, Bawd and Whore,  
You who afflict and starve the poor:  
You froward wretches, you false teachers,  
You bribed judges, you Truce-breakers:  
You who murdered have your brother,  
Stabbed your father, killed your mother:  
You Drunkards, Gluttons, Sycophants,  
You impious scoffers at the Saints,  
You guileful gamesters, you who be  
justly condemned of Simony:  
You false Informers, you who still  
I' unmeasured pride direct you will:  
You who suck after other's blood,  
You who envy your neighbour's good,  
You Cursers, you who still afford  
A bloody oath to every word,  
And you by whom are daily sold  
Laws, justice right, and all for gold,  
Lands in lust and riot lauished,  
Wives defiled, Virgins ravished,  
The lawful Rulers had in scorn,  
Vice ouerprized, false-witness borne,  
Servants wronged, Masters cheated,  
Tales to others hurt repeated,  
Churches robbed, the weak oppressed,  
Widows, Orphans, all distressed.  
And finally, all you, whose crimes  
Exceed the measure of our times,  
Cheer up yourselves, my noble Geux,  
And lend your ears; I bring you news  
Of a more easy jubilee  
Than ever did the Roman See  
Bestow on hers. For when as she  
Presumes to set her Papists free  
From their offences, first of all  
They strait forsooth to mind must call  
Their forepast sins, and then stir up  
Themselves to sorrow (o this cup  
Hath no good relish:) then again  
All this their labour's spent in vain  
Unless they mean with all their might  
T'amend their lives; I, there's the spite.  
Nor will this serve, but they must go,  
And to a Priest all humbly show.  
Besides, they must both watch and pray,  
The world's lose pleasures cast away,  
And if their sins be greater than  
The lighter faults of other men,  
They must be penanced, and for that  
Give alms, fast, and I know not what.  
All which I'm sure, if that you be  
Luther's ttue offspring, you will see  
To be but deeds, which may by 
(1) See this before; XI. 29.  dogs  
As well be compassed, or by hogs.  
But you my Roaring , Boys,  
Are freed from all these tedious toys.  
The great and gen'ral Pardon, which  
I now proclaim is nothing such.  
O not; you may still murder, swear,  
Steal, cheat, and still fals-witnes bear,  
You need not leave your drunken feasts,  
You still may use maids, boys, yea beasts,  
Still envy others, still be proud,  
Take usse by God nor man allowed,  
Be mad through rage, use wanton diet  
Apply yourselves to sloth or riot,  
Curse, damn, and have your magic spells,  
Your punk, or whatsoever else:  
And yet as soon or sooner win  
This gen'ral pardon for each sin,  
Than if you left them: for you know  
Our Luther doth most plainly show,  
That 
(2) By how much thou art more wicked, by so much art thou nearer to grace. Luth. Serm. de piscat: Pet.  th' more we do ourselves deface  
With sins, we nearer are to grace.   

This jewel now, this precious gem  
This costly pearl, this golden stream  
Of heavenly grace (because I know  
You wish to have me show't, & so  
Your thirsty hopes at last relieve)  
Is this, and only this, 
(3) See before XI. 26. 27. and 25. and besides you may found this doctrine of only faith maintained by Zuingl. tom. 1. f. 204. Calu. in Rom. c. 10. v. 17. Lib. Concord. c. 3. de justif. fidei. p. 691. etc. 4. in epit. art. p. 589. 590. Auth. Respons. ad thes. Valent. p. 928. 958. Paraeus. l. 4. de justif. c. 2. Danaeus controvers. de bapt. c. 17. pag. 396. Perkins in 3. Galat. col. 157. tom. 2. Beza in sum. rei Sacram. p. 207. M. Whitak. de Eccles. count. Bellarm. controver. 2. q. 5. & generally by all Protestants.  BELIEVE    

XXXI. On Andraeas' Musculus.  
MVsculus held that Christ's divinity  
Upon the Cross did with his body 
(1) Andraeas' Musculus was not afraid openly to teach that the Divine nature of Christ, which is God, died upon the Cross with his humane etc. neither did he desist &c. publicly to profess and spread abroad this Doctrine of the death of Christ's Divinity, and that by the help of joannes Islebius. Thus fare sylvest Czecanorius dial. de corrup. mor. art. 3. fol. 5. and see Anar. Musculus & Isleb. in refut. Simleri.  die:  
And in his profane books plain grounds did lay  
To make the Gospel 
(2) It is manifest (saith Simlerus) forth of the writings of Brentius, Myricus, and Andr. Musculus, that they make nothing of the Ascension but a vanishing away and disappearing, etc. what is this but to make a way for Mahomet, etc. So he in vita Bulling. fol. 55.  give the Alcoran way;  
All which he ever did, no less than sound  
And orthodoxal points, on Scriptures ground.  
How well his Name his inclination shows!  
Who't feed such Monsters, chatters, tears, & gnaws  
With such fond glosses, as himself thinks fit,  
The sacred volumes of th' Eternal's Writ:  
For Musculus to all imports the same  
That little mouse in English: hence thy name  
Thou takest Musculus. Take heed, and watch  
Th' infernal Cat; she hath a devilish scratch.   

XXXII. Look beyond Luther.  

Look beyond Luther, what espy you there?  
I found the Fathers then possessed were  
With the now censured doctrines of 
(1) The error of Freewill flourished ever since the Apostles times in a manner every where, till Martin Luther took the sword in hand against it. Discover. of count. in D. Bancrests ser p. 25. see Centur. cent. 2. col. 58. 59 cent. 4. col. 291. Hamel. de tradit. Apost. l. 2. col. 9●. Calu. Caluin. Iust. l. 2. c. 2. sect. 4.  Freewill  
Merit 
(2) See before XXV. 23. see in D. Covels exam. p. 120. & Inst. l. 3. c. 15. sect. 2.  of works, 
(3) I can not altogether excuse the ancient Fathers in this respect, but that they laid some seeds of superstition etc. the observation of superstitious Lent was then everywhere in force. Calu. Inst. l. 4. c. 12. sect. 19 30. the Centurists also charge the Fathers of the 4. Age with superstitious fasting upon Wednesday & Friday. Cent. 4. col. 440.  Fasts, 
(4) S. Cyprian is reprehended by D. Humphrey, S. Hierome by Luther and Caluin, and S. Austin by Melancthon, for holding that the commandemen are not imposble. D. Humphrey I●suit. part. 2 p. 540. Luth. tom. 2 f. 26. Calu. Inst. lib. 2. c. 7 sect. 5. Melancth. l. 1. ep. p. 290.  Power to fulfil  
Gods sacred Precepts, 
(5) The Fathers did allow vows of perpetual Chastity, affirming them to be obligatory. Chemn. exam. part. 3 p. 1. Calu. Inst. l. 4 c. 13. sect. 17. Wotton's def. of Park. p. 491.  Vows of Chastity,  
S. Peter's 
(6) Many of the ancient Fathers were deceived to think something more of Peter's prerogative, and the B. of Rom's dignity then by the word of God, was given to either of them. Fulk. confut. of pap. quar. p. 4. Calu. Inst. l. 4. c. 6 & Fulk. retent. p. 284.  and the Pope his Primacy  
The 
(7) The ancient Fathers, and chief Hilary and Cyril, w●nt further herein then was fitting. Calu. l. epist. ep. 208. see sundry of the Fathers blamed in particular for our doctrine by D. Humfr. jesuit. part. 2. p. 626. Cent. cent. 5. col 985. 295. Ad Francis. Margar. theol. p. 256. Anton de Ad. Anat. of Mass, p. 236. 221. etc.  Real presence, 
(8) In mingling water with wine a necessity and great mystery was placed, as may appear both by justin Martyr and Cyprian. Whitg. def. p. 525. see M. jewels reply p. ●●4.  Water mixed with wine  
The Eucharist 
(9) Caluin granteth the reservation of the Sacrament to be the example of the ancient Church. l. 4. Inst. c. 17. sect. 39 Pet. Mart. cont. Gardin. object. 88 Chemn. exam. part. 2. p. 102. Fulk. ag. Hesk. Sand. p. 77.  reserved and yet divine,  
I mean still Real, 
(10) The Fathers should not with so much liberty have seemed here and there to have abused the name Altar. Pet. Mart. comm. pl. part. 4. p. 225. Cartwr. 2. Reply. part. vlt. p. 264. & see part. 1. p. 517.  Altars, 
(11) They forged a sacrifice in the Lord's supper without his commandment, and so adulterated the supper with adding of sacrifice. Cal. in omnes Pauli epist. in Hebr. c. 7. v. 9 see Inst. lib. 4. c. 18. sect. 1. & tract. theol. p. 389. & Fulk. rejoined. to Brist. reply. p. 28. D. Field of the Church l. 3. p. 107 see also the Fathers charged even with propitiatory sacrifice by Crastou. de opif. Miss p. 167.  Sacrifice,  
That Sacraments 
(12) It was a great error of the old Doctors in that they supposed the external water of Baptism to be of any value towards the purging of sin. Zuing. Tom. 2. de Bapt. f 70. see Centur. cent. 2. col. 47. cent. 3. col. 82. Muscul. loc. comm. p. 299.  give grace, the Church 
(12) It was a great error of the old Doctors in that they supposed the external water of Baptism to be of any value towards the purging of sin. Zuing. Tom. 2. de Bapt. f 70. see Centur. cent. 2. col. 47. cent. 3. col. 82. Muscul. loc. comm. p. 299.  comprise  
Both good and bad, 
(13) We confess in the Catholic Church both the good to be and the evil, but so as corn and chaff. Aug. tract. 6 in joan. & l. 3. c. 2. 9 12. 18. cont. Petil. & Donat. post collat. c. 4. 6. Cypr. l. 4. ep. 1. Fulgent. lib. de Fide ad Petr. c. 43. Hieron. dial. count. Lucif. etc.  with 
(14) Not Cyprian only but almost all the most holy Fathers of that time, thought by their external discipline of life to pay the pains due for sins, and to satisfy God's justice. Whitak. count. Camp. rat. 5. Calu. l. 1. Inst. c. 4. sect. 38. Cent. cent. 4. col. 294. 231. see Calu. again l. 4. Inst. c. 12. sect. 8. & l. 3 c. 4. sect. 38.  Satisfaction,  

(15) Tertullian doth greatly urge confession, and it appeareth by certain places of s. Cyprian that private confession was usual, wherein they confessed their sins and even wicked thoughts. Centur. cent. 3. col. 127. & cent. 4. col. 425.  Confession, 
(16) I am not ignorant how ancient the use of Chrism is. Calu. l. 4. Inst. c. 17. sect. 43. and the ministers of Lincoln diocese charge Tertull. Cypr. Amb. with error of using the Cross in confirming those that were baptised. Abridg. p. 42. Confer. Hampt. Court. p. 10. Downh. def. l. 4. p. 23. Cent. 4. coll. 478 Buc. script. Angl. p. 570. Chemn. exam. part. 2. p. 58. 64. 65.  Chrism or Confirmation:  
That we may pray to Saints, 
(17) I confess that Ambrose, Austin, and Hierome held invocation of Saints to be lawful. Fulk. rejoind. p. 5. see him ag. the Rhem. Testam. 2. Petr. c. 1. sect. 3. and Chemnitius exam. part. 3. p. 211. 200. see before at 2.  yea and assign  
Unto themselves, their 
(18) Paulinus, Lactantius, S. Bede, S. Leo, & S. Gregory are condemned for worshipping of images by Fulk. ag. Hesk. Sand. p. 672. 675. Centur. cent. 4. col. 1080. cent. 8. col 850. Simons revelat. p. 57 Bal's pag. of Pope's p. 24. 27 33.  Images, and 
(19) From translations were presently made circumgestations of relics, as is to be seen in Hierome, S. Austin etc. they made pilgrimages to the places where they hard there were relics famous for miracles, etc. Chemn. exam. part. 4. p. 10. Centur. cent. 4. col. 456. 457.  shrine  
Religious worship, that the 
(20) Da●aeus averreth that S. Cyril and sundry other Fathers were plainly superstitious & blinded with this enchantment of the Crosse's adoration. 1. part. alt. parte. ad. Bellarm. 5. contr. resp. p. 1415. see M. Fulk ag. Hesk. etc. p. 657. Parkins problem. p. 8●. Centur. cent. 4. col. 302. 459. cent. 3. col 121. 240.  Cross may be  
Honoured, with 
(21) This corruprion (of praying for the dead) was general in the Church long before the days of Austin etc. it was the practice of the Church in general, and the corruption so ancient, that Tertullian saith it was observed by Tradition from the Apostles etc. the doctrine of Purgatory was crept in also. M. Gifford demonstr. ag. Brownists, p. 38. Fulk. confut. of purgat. p. 313 320. 326. 161. 194. 78. & in his retent. ag. Brist. p. 106. Calu. l. 3 Inst. c. 5. sect. 10. see M. Cartwr. 2. reply. part. 1. p. 619.  Prayer for dead and Purgatory,  
With 
(22) All the Fathers with one consent do affirm, that Christ delivered the souls of the Patriarches and Prophets out of hell at his coming thither, & so spoiled Satan of those that were then in his present possession. M. jacob in M. Bilsons full redempt. p. 188. 189. & in his survey of Christ's suffer. p. 6●6. D. Barlow def. ●f. art. of. Protest. p. 173. D. whitak. count. Duraeum. l. 8. p. 567.  Limbus Patrum, and that 
(23) The Centurists speaking of most ancient Fathers say, that it seemeth that for the most part this chiefest article of justification was obscured, for they attributed to works justice before God. Cent. 3. coll. 79. see also col. 78. 265. 266. & cent. 4. col. 292. 293. cent. 5. col. 1178. Bulling. on the Apoc ser. 87. fol. 270. see also M. Whitak. resp. ad 5. rat. Camp.  Faith alone  
Produceth not justification.   

But these are Papists Heads: what? then behind  
Your famous Luther can we nothing found  
Which you may challenge and securely vaunt  
To be the true badge of a Protestant?  
Yes; at his heels, scorched in lascivious fire,  
Lies the cast habit of a perjured Friar.    

XXXIII. Look upon Luther.  
Look upon Luther, what is he? a man  
Confessedly attended with a train  
Of 
(1) Luther, as he excels in rare virtues, so is he infected with many vices etc. I would he had been more careful in correcting his vices. Caluin alleged by Schluss. Theol. Calu. l. 2. fol. 126.  many vices; one that bears a sense  
By much too deep of his 
(2) Luther calls himself a more excellent Doctor, than all those that a●e in the Papacy: with many more such like Thrasonical brags, in a certain epistle which he writ ad Anonymum. Tom. 5. jen. & 9 See tom. 3. jen. p. 330. See before XI. 47. 48. & next hereafter at 3.  self-excellence,  
The 
(3) God for the sin of Pride, wherewith Luther exalted himself, took away his true Spirit. Conr. Rheg. l. germ. count. Io. Hess. de caena Domin. See him further accused of pride & arrogancy by his own learned Brethrens Oecolamp. resp. ad confess. Luth. by Sym. Lythus resp. ad alt. I. Gretz. Apol. p. 333. by Zuingl. resp. ad confess. Luth. by Naogeorg. in Schluss. Theol. Calu. l. 2. fol. 131. by Conr. Gesn. in univers. Biblioth. de Luth. by the Tigur. Divines resp. ad lib. Luth. cont. Zuinglium etc. in so much that the same is acknowledged by himself to be the world's opinion of him, in his loc. come. class. 4. fol. 35.  pride of his ambitious mind is such,  
Yea so unmeasured, as't can brook 
(4) See hereafter add 13.  no touch.  
Among his heads of saith, some do appear  
Deceitful, 
(5) We have found in the faith and confession of Luth. 12. articles, whereof some are more vain than is fitting, some less faithfully and over-guilefully expounded, others again are false and reprobate, but some there are which plainly descent from the word of God and the articles of Christian faith. Oecolamp. resp. ad Luth. confess. See Zuinck field praef. Super praecip. fidei artic. & Hospin. hist. sacr. pair. 2. f. 5. and see heretofore at XI. throughout.  others vain, some not sincere,  
Some false, some reprobate, which with the light  
Both of God's word, and Christian faith do fight;  
Where he presumes the Scriptures to expound,  
His errors and 
(6) Thou, o Luther, art seen by all men to be a manifest and public corrupter and adulterer of holy Scripture, which thou canst never deny before any creature. Zuing. Tom. 2. fol. 413. See more fol. 374. 475. 377. 412.  corruptions often are found  
Like to the 
(7) Thou (o Luther) corrupt'st & adulterat'st the word of God etc. imitating therein the Marcionites & Arianes Zuingl. ib. f. 412. See also f. 400. 401. 407. 411.  Arians, and Marcionites  
To be both plain & 
(8) In translating and expounding of Scripture his errors are manifest and many. Buterus dial. come. Melancthon.  many: when he writes  
Like to a scoffing cheater he doth 
(9) Whereas Luther affirms now this, now that, of one and the same thing, nor is ever at one with himself, doubtless he supposeth that it is lawful to use that inconstancy and lightness in the word of God, which impudent Scoffers are accustomed to use in playing at dice. Zuing. Tom. 2. f. 458.  bring  
Now this, now that, forth of the selfsame thing,  
ne'er with himself 
(10) Hospinian in the Alphabetical table of the 2. part of his Sacramentary history under the word Lutherus, chargeth Luther with great inconstancy in Doctrine saying: Luther his inconstancy in doctrine 4. 6. the causes of his errors and inconstancy in doctrine, 5. his first opinion of the Supper. 5. 6. his second 7. 6. his third. 8. his fourth. 12. his fift ibidem, with much more to the same purpose in that table, which for brevity I omit.  at one: and when he 
(11) Luther, when he hath once conceived an opinion endeavours obstinately and eagerly to pursue and sustain it: neither doth he use much to care what he say of any matter, though he be found to contradict either himself, or the oracles of God's word. Zuingl. Tom. 2. resp. ad confess. Luth. See this Schlusselb. Theol. Calu. l. 2 fol. 122.  gets  
Once an opinion, instantly he sets  
Others at naught; that now to hold he'll try,  
Though from himself or scripture he do fly.  
Yea, 
(12) I did know the elevation of the Sacrament to be Idolatrical, yet nevertheless I did retain it in the Church at Wittenberg, to the end I might despite the devil Carolostadius. Luther parua Confess. See him also tom. 3. Germ. fol. 55. & col. mens. Germ. f. 210. See this condemned in him by his own brother Amand. Polonus. in Syllogeth. Theol. p. 464. and the like examples alleged by Hosp. hist. Sacr. part. 2. f. 8. 13. & 14.  's spite his so, when he the truth hath missed,  
Against his conscience he will still persist:  
And yet this man doth still himself prefer,  
And 
(13) Luther presently sends all to the Devil that will not forthwith subscribe to his opinion. Tigur. conf. Orthod. 122. 123. Luther cannot endure any but such as agreed with him in all things, (saith Gesnerus) and Bucer saith that he will not suffer himself to be contradicted by any G●sn in universe Biblioth. de Luth. and Mart. Bucer dial. count. Melancthon.  damns all those, who with him will not err,  
Besides, he is, as sure as God is God,  

(24) As sure as God is God, so sure and Devilish a liar is Luther. Io. Campanus colloq. latin. Luth. Tom. 2. c. de adverse. fol. 354.  A Devilish liar; yea and almost mad  
Through rage 
(15) See before. v. 5. 6. 4.  of lust: he is as liberal  
Of his air 
(16) Luther at the very first poureth forth all his curses. See Tigur. confess. Orthod. s. 122. 123. See himself also, Tom. 7. Witt. fol. 382. and here before at 13.  execrations unto all,  
As frantic men of stones; and still affoards  
Such storms of 
(17) Many of Luther's writings contain nothing but railing and reproaches, in so much (sa● they a little before) as it maketh the Protestant religion suspected and hated. Tigur. ubi supra. See also Theol. Casimir. adm. de lib. Concord. Berg. c. 6.  railing & invective words.  
'Gainst private 
(18) Of his immoderate railing against private men see all his writings against the Sacramentaries: and in particular here before at XXIX. 7.  men, and Kings 
(19) He calleth Henry the Eight more furious than madness it-self, more doltish than folly it-self, endued with an impudent & whorish face; without any one vein of princely blood in his body, a lying Sophist, a damnable rotten worm, a basilisk, and progeny of an Adder, and lying Scurril, covered with the title of a King; a clownish wit, a doltish head, most wicked, foolish, & impudent Harry: And further he saith that he doth not only lie like a most vain Scurre, but passeth a most wicked knave. Thou liest in thy throat foolish and Sacrilegious King. Lut. tom. 2. f. 333. 334. 335. 338. 340. and of his like insolent railing no less against other Princes, and namely against the Duke of Brunswick, see his book called Wider hanse worst written in particular against him: and of his railing against the Archbishop of Mentz, Prince elector see him tom. 3. Germ. fol. 533. 339. 360. in colloq. mens. fol. 342. 343. and against the Princes of Germany see him tom. 2. Gem. f. 190. 200. & tom. 3. f. 195.  as one would swear  
Th' 
(20) How marvelously doth Luther bewray himself with his Devils? What filthy words doth he use, & such as are replenished with all the Devils in hell. Tigur. tract. 3. cont. supra Luther. Confessio.  Infernal furies in his speeches were.  
He 
(21) I have eaten (saith Luther) a heap or two of salt with the Devil: I know the Devil well and he again knows me. Lut. conc. de turb. Sedand.  Satan knows, and Satan him again,  
They are of long acquaintance; through his 
(22) He confesseth of himself that the Devil sometimes passeth through his brain so that he can neither writ nor read. tom. 3. jen. Germ. f. 485.  brain  
He sometime runs while as he reads or writes,  
Sleeps with him 
(23) The Devil doth more frequently sleep with me and more near me than my Catharine. Luth. colloq. mens. Germ. f. 281.  nearer than his Kate a-nights.  
He hath a Devil 
(24) He confesseth that in his bedchamber he many times walketh with the Devil; and further, that he hath one or two wondered Devils, by which he is diligently and carefully served: and them he esteems to be not vulgar Dives, but great ones; yea Doctors of divinity (saith he) among the Devils. Luth. 16. fol. 275.  or two, not of the throng  
Of vulgar devils, but such as are among  
Hel's great'st Divines, on all occasions still  
Prompt and observant to perform his wil  
He useth 
(25) See before XI. 44. & 42. and see himself tom. 4. jen. p. 381. and the Ti●u●. praefat. Orthod. Confessio & Casimir. ubi supra at 17.  scurril and immodest words  
Names 
(26) See before XIX. 21.  often the Devil, 
(27) It is most clear, and can not be denied, but, that never any man writ more filthily, more uncivilly, more lewdly, and that beyond all bounds of Christian modesty and temperance etc. then did Luther. Tigur. Theol. Orthod. Gonfess. f. 10. and then immediately after some of his obscene books, as his Heintzius Anglicus against our King of England, his Hans Worst, and another no less beastly against the jews: besides these there is extant (say they on the same place) his Schem Hamphorus, a prodigious book, filthy and stinking through his frequent mentioning of hogs, and his often and loathsome repetition of turd and dunghills. But wouldst thou hear (Gentle Reader) the swine himself grunt? If I were in hope thou wouldst not condemn me for wronging out English tongue so much as to pollute it with so beastly phrase, thou shouldst. Yet this, upon better consideration, concerns only myself. Thou shalt hear him whatsoever censure thou afford me, in hope thou may'st reap benefit by it, and judge whether it be probable, nay possible for the Spirit of God to dwell in so loathsome a place, yea and blush to have been so long seduced (if thou be a Protestant) by such a hog. Of what mouth (saith he) O Pope dost thou speak? is it of that from whence thy farts do burst? That which comes thence keep thou to thyself: or is it of that mouth into which wine of Corsica is poured? let the dog fill that with his excrements etc. Is it lawful to contemn the 4. first Counsels etc. for your farts and decretales? etc. If they be angry let th●m fi●● hose with dirt and hung it about their necks, it will serve them instead of a perfume or kiss etc. But proceed o little Paul (the beast means Paul the 3.) good Ass do not Ki●k: o Kick not my little Pope: o my dear Ass do not so: the ice this year by reason there have been no winds is very smooth & slippery, & thou mightst come so to have a fat and break thy thigh: and if in falling thou shouldst let a fart, every one would deride thee and say, Fie how this little Pope hath berayed himself. Lut. count. Pontif. Rom. a diab. fund. in tom. 8. jen. p. 207. 208. In another place he affirms the Canon law to be a turd of the Popes, which together with the Canonists sticks all on a heap in ipsius posterioribus. Col. Germ. fol. 419. He calls the Archbishop of Mentz Cacando maculatum Sacerdotem, a berayd Priest. See Col. mens. fol. 84. 83. tom. 1. & f. 231. Let this be my general answer (saith he to Henry the 8.) to all the sinks of this foolish Hobgoblin etc. these are our forces, against which the Henry's, the Thomists, the Papists, and all such dregss, sinks, privies etc. tom. 21. Witt. f. 333. 336. 337. etc. May not we here justly say of him with the Tigurine Divines, did ever man hear such speeches pass from a furious devil himself? Tigur. tract. 3. cont. Suprem. Luc. Confess. p. 61. But we have overmuch stirred in this puddle, and yet not produced the hundred part of that which may from thence be raked. Wherhfore no longer to offend the modest and Christian ear for this time (that I may say with Sr. Thomas More) furiosum hunc fraterculum & latrinarium nebulonem, & cum suis furijs & furoribus, cum suis merdis & stercoribus, cacantem cacatumque relinquam.  talks of dung & (........)  
Beraying, privyes, dirty puddles, sinks  
Windy gut-cracks. Fie take him hence he stinks.   

XXXIV. Look on this side Luther.  
Look now on this side Luther, and relate  
What you can found in his reformed State.  
Th' 
(1) See before XIII. & peruse the whole Epigram.  inconstant weak Melancthon first I see;  
Next him that channel of impiety 
(2) Carolostadius was a barbarous fellow, without wit, without learning, without common sense, in whom is no sign of the Holy Ghost, but manifest tokens of impiety. Melancth. Epist. ad Freder. Micon. See Hospin. hist. Sacr. part. alt. f. 114.   
That barbarous, doltish, ignorant, impure,  
Possessed 
(3) See before xxi. 2: read the whole.  heretic 
(4) Carolostadius being indeed an heretic was a man so corrupt and evil in religion etc. See the author of an answer for the time unto the def. of the Censure. fol. 106.  and Epicure 
(5) That Epicurean Ghospeler Carolostadius saith Fulk in his rejoined. to Brist. p. 420.   
Carolostadius: near to him do pass  
That Ape 
(6) Beza (saith Schlusselberg) calleth Heshusius Polyphemus, Ape, & Dog, and Sycophant, and two-footed Ass, & Cyclops etc. Theol. Cal. l. 2. a. 1.  that Cyclops, and two-footed Ass,  
The Sycophant, the dog Heshusius,  
And the Eutychian 
(7) Let me be a brawler, o Bullenger, (saith Brentius) Eutychian, a Sophist etc. Brent. Recognit. doctt. count. Bulling.  lying Brentius,  
Next th' heretic 
(8) See Schlusselberg in haeres. Osiand.  Osiander hand in hand  
With that 
(9) See before ix. 3.  unchristned wretch, that 
(10) Ib. 4. 12. See likewise x.  factious brand,  
Zuinglius, who had his doctrine from a 
(11) See 9 1.  spirit,  
Which but since death he knew if black or white:  
Perfidious 
(12) Luther complains of Bucers' perfidiousness in an Epistle to Io. Secerius the printer. F. bric. loc. Com. Luth. clas. 5. c. 15. p 50. See also Lavath. hist Sacra. f. 12.  fickle 
(13) See before XIV. throughout.  Bucer next doth go,  
Than james Andraeas, who 
(14) Selneu●erus (saith Hospinian) the individual companion of james Andreas in his journeys, is reported often to have said of him before many good men, and those worthy of credit, that he had no God at all except Mammon and Bacchus: and that he never heard, nor could ever so much as suspect etc. that either at his going to bed, or uprising, he either said the Lords prayer, or made any mention of God: and that in the residue of his life, words, actions, or counsels he could never found any spark of piety, but exceeding great lightness. hist. Sacram. part. alt. fol. 389.  no God did know  
But Gold and Bacchus; nor by night, or day,  
Was ever this 
(15) Smidlen (saith Lavatherus) otherwise called james Andreas, is reported with us to have been taken in Adultery with a woman servant etc. Tanch. his Epist. l. 5. p. 340. See him taxed likewise with adultery in Hospin ubi supra.  adulterer seen to pray,  
Th' Angel 
(16) I suppose that Angel of darkness, Io. Caluin, is sufficiently detected etc. Hunnius in Calu. judaiz. f. 181.  of darkness Caluin now appears,  
Who 
(17) See hereafter. XXXIX. 21.  on his back the shameful token bears  
Of a hot iron, for th' unnatural vice  
Of Sodomy, who after died 
(18) Ibid. & 40. throughout.  of louse,  
And 
(19) See hereafter. XXXIX. 2.  in despair exhaled his hateful breath,  
Cursing and calling Devils till his death.  
Here comes another of this virtuous Tribe  
That 
(20) Whether Beza deserve this title or not, let any man judge who shall peruse only this ensuing testimony, which his own fellow Protestant Hutterus affordeth of him: I am ashamed to translate it, therefore take it in latin: Beza in fine libri de absentia corporis Christi in caena scribit: Candidae, sive Amasiae suae culum (parce tu Christe blasphemias istas mihi referenti) imo partem diversam (o beast) magis adhuc pudendam, mundiora esse, quam illorum ora qui simpliciter verbis Christi inherentes, credant se praesens Christi corpus in caena sacra, ore suo accipere. Hut. Explic. lib. Concord. art. 7. pag. 703.  profane bawdy Scurre, that Devil's 
(21) See before XXXIX. 6.  Scribe  
Lascivious 
(22) Beza by his most filthy manners was a disgrace to honest discipline, who in sacrilegious verse published to the world his detestable loves, his unlawful carnal acts, his whoredoms, & foul adulteries, not content that himself only should like a hog wallow in the dirt of wicked lusts, but he must also pollute the ears of studious youth with his filth. Tilm. Heshusius ver. & sanc. Confess.  Beza, in undecent sort  
Betwixt 
(23) See before XXII. through al.  his Candida and Andebert.  
Now Allemannus the blaspemous 
(24) Alemannus (saith Schlusselberg) before times Beza's most familiar friend, & a stout Caluinist, bade a long farewell to Christian religion, and became an Apostata, and a blasphemous jew. Theol. Calu. art. 21. fol. 10. & 9 see Beza Epist. 65.  jew  
Beza's great friend: then th' Authors of the new  
And later Arians, the undoubted 
(25) None in our time I have known (saith Neuzerus) became an Arian, who was not first a Caluinist, Seruetus, Blandrata, Paulus Alciatus, Franciscus Davidis, Gentilis, Gribaldus, Syluanus & others: therefore whosoever fears to fall into Arianisme let him beware of Caluinisme. And Gerlachius hath this Manuscript of Adam Neuzerus (saith Osiander.) Osian. Epit. count. 16. & 209. see him also 206. 207. 208.  Spawn  
Of Caluin, whence was all their doctrine drawn,  
Syluanus, David, Gentil Blandrata,  
Gribald, Seruetus, with the 
(26) That impure Apostata Bernardin Ochin (saith Beza) de polygam. p. 4. see also Schuls. Theol. Calu. lib. 1. f. 9  Apostata  
Bernardin Ochin, joined to whom here lurks  
Alciate, with Neuzer, circumcised 
(27) See hereafter XXXVII. 331. 33.  Turks,  
With many more such zealous Protestants  
All Luther's offspring, yea and all prime Saints  
In his new Church. Who'd not embrace this faith  
Which such rare Doctors, such strong pillars hath?   

XXXV. On Bullinger.  
THou writest, Bullinger, (omitting much,  
Which can no more than these abide the touch)  
That the three Persons 
(1) The 3. Persons in the divinity do differ not in state but in degree. Bulling. resp. ad lib. Cochlei de script. & Ecclesast. authoritat. c. 7.  in the Trinity  
Do differ not in state but in degree.  
That Christ to hell, his sufferings at an end,  
Did not in person 
(2) We shall more plainly understand this article of Christ's descent into hell, if we hold that the virtue of Christ's death did extend even to the dead, and help them, that is, that all the Patriarches and other faithful people living before the coming of Christ, were by Christ's death preserved from damnation. Bulling. decad. 1. in exposed. symb. see him also in cap. 21.  but in power descend.  
That 
(3) In his Commentaries upon the 19 chapter & 22. of the Apocalypse, he accuseth this B. Apostle to have fallen into the sin of Apostasy, and that he sinned as much as did either Peter by his threefold denial, or Thomas through his infidelity.  john did an Apostata become  
That infants lying in their mother's womb  
Are truly 
(4) This is evident in his 3. decade and 7. Sermon.  justified: that some now live  
In heaven 
(5) See Bullinger's allowance of Zwinglius his  doctrine (IX. 9) concerning the salvation of the Heathens in Zwing. Tom. 21. f. 550. see also Symlerus in vita Bullingeri.  who never did in God believe;  
And to conclude that any Christian  
Holding faith's grounds, though he beside maintain  
Blasphemous points of stiffnecked judaisme,  
Or Infidelity, much more of schism,  
May 
(6) This is to be seen at large in his Firmament.  come to heaven. Perhaps thou hast depraved  
This Point, to prove that thou thyself art saved.   

XXXVI. THE LIE.  
PApists do 
(1) First this is the principal article of that secret divinity that reigneth amongst the Popes, & that whole College of Cardinals, that there is no God: the second, that all things that are written & taught concerning Christ are lies and deceits: the third, that the doctrine of the life to come, & of the last resurrection are mere fables. Calu. l. 4. Instit. c. 7 sect. 27.  hold (thus prate all Ministers  
Whom to the pulpit their glib tongue prefers)  
That there's no God, that all which Scriptures show  
Concerning Christ are fables, and untrue;  
That after this, there is no life, nor must  
Our flesh, once tot, return again from dust:  
The 
(2) The Papists make the Virgin Mary a God, attribute to her almightiness both in heaven & earth etc. In the Papacy all have made recourse to Mary, and have expected more favour and grace at her hands then from Christ himself. Lut. ad Euang. de fest. Annunt.  Virgin Mary is their chiefest God,  
She hath all power, she rules the dreadful rod  
Of heaven's dread wrath, for her they Christ reject,  
And more at her hands, then at his expect,  
The 
(3) Papists do not only adore Saints instead of Christ, but also their bones, , shoes, and images. Calu. de necessit. reform. Eccles. see also the Magdeburg. praefat. in 6. centur.  Saints they do, in lieu of Christ, implore,  
Their shoes, , images, and bones adore.  
Christ's death, they 
(4) Rogers accuseth a jesuite and some other Catholics to hold that Christ came into the world to save no women but men, and that one Mother jane is the saviour of women. Roger's upon the 39 articls. of the Church of England. p. 183. 14.  hold, for men did pardon gain,  
Women are saved by one Mother jane.  
A man with them may Gods ' commandments keep  
Without 
(5) Papists teach that man, by the proper force of nature, may without God's grace keep the Commandments. Luth, ad lib. Duc. Georg. an. 1533.  his grace: all 
(6) Papists in their penance made no mention of Christ and faith: their opinion and hope was only in their own works, whereby their sins were before God to be blotted out; and a little after: In their confession there was no faith, no Christ. Artic. Smalcald. part. 3. art. 3.  faith is laid to sleep  
When they do penance; yea 
(7) Our Babylon (meaning the Church of Rome) hath so extinguished faith, as with an impudent forehead she denies it to be necessary in this Sacrament: yea with Antichristian impiety she defines it to be an heresy, if any one affirm faith to be necessary. Luth. de captain. Babyl. cap. de penitent.  it is heresy  
T' affirm that faith therein is necessary.  
Not 
(8) Papists hold that God is appeased and made propitious unto us by traditions, and not for Christ. Apolog. confess. August. cap. de tradit. human.  one of them by Christ, but by bore strains  
Of man's invention, unto heaven attains.  
And when they pray 
(9) In all their litanies, hymns, and proses, where no honour is left ungiven to dead Saints, there is no mention of Christ. Calu. l. 3. Inst. c. 20. sect. 21.  no mention's made of Christ,  
But of his creatures. Minister, thou liest.   

XXXVII. The Godly industry of reformers to bring there handiwork to perfection.  

LVther pretending clearly to reform  
The Roman Church, did raise his firster stor●●  
'Gainst 
(1) See Luth. Tom. 2. fol. 63. & Sleydan. l. 6. f. 232.  Pardons, 
(2) Luth. Tom. 2. fol. 63.  Pope, & 
(3) See Luth. de votis monast. Tom. 2.  Monks: but not content  
With that, he strait his second forces bend  
Against the 
(4) See before. XI. 14. 15. 16. 17. 18.  Scriptures, 
(5) See his cutting of four Sacraments at a blow. Tom. 2. f. 63. see likewise before. XI. 13. 30. 31. 32. 33. 34.  Sacraments, and 
(6) Luth. Assert. artic. 1. & conc. de penit. & de captain. Babyl. cap. de Baptism.  grace,  
justification 
(7) See acts and monuments p. 402. & before. XI. 25. 26. 27.  Works, 
(8) The doctrine of works is the doctrine of Devils. Luth. de vot. monast. see him also serm. de piscat. Petri ad c. 2. ep. ad Galatas, serm. de nou. Test. ad Euang. in die Nat. Christi, & Passion. see next before. 7. and beside at XI. 22. 24. 29.  Freewill 
(9) See his book de seruo arbitr. Tom. 2. f. 424.  and 
(10) See him de abrogat. Miss. private. Tom. 1. f. 244. see also f. 720. see likewise before. VI 2. & IX. 2.  Mass;  
Yet was he judged scarce to have vntyled  
The roof of Babylon Zuinglius compiled 
(1) The Antitrinitarians (saith Osiander) do boast that Luther did scarce uncover the roof of the Babylonian tower. cent. 16. p. 209. see hereafter at 17.   
A second Reformation, and complained  
Of diverse things, which Luther still retained,  
As th' 
)13) M. Parker confesseth that Luther crossed himself morning and evening, and is seen never painted praying, but before a crucifix. against symbolis. part. 1. c. 2. sect. 30. p. 105. see Io. Crevel. refut. cerem. Miss. p. 118. and Io. Manl. loc. comm. p. 636.  Real presence, with the 
(12) Zuingl. Tom. 2. fol. 375. 416.  Cross to bless,  
Saints 
(14) As touching the invocation of Saints (saith Luther) I think with the whole Christian Church, and hold that Saints are to be honoured by us and invocated. purgat; quorund. art, & in Ep. ad Georg. Spalat.  honour, 
(15) I never denied Purgatory (saith Luther) and yet I believe it, as I have often written & confessed. Tom. 7. f. 132. adversus bullam. see him also in disput. Lips. c. de purgat. & resolute. de Indulg. conclus. 16. see likewise Zuinglian. Tom. 2. fol. 378.  Purgatory, 
(16) If it was lawful, saith Luther, for the jews to have the picture of Caesar upon their coins, much more is it lawful for Christians to have in their Churches, crosses, and images of Mary. See this cited forth of Luther by the protestant Hospin. histor. Sacramen. p. 2. f. 33. and see Luther in consolat. prolab. c. 6.  Images.  
Yet was he censured nothing to have done  
But slightly 
(7) M. Hooker affirmeth of the Antitrinitarians, that following the course of extreme reformation, they were wont in pride of their own proceed to glory, that Luther did blow away the roof, & Zuinglius batter but the walls of superstition etc. Eccles. pol. l. 5. sect. 42. p. 89.  battered superstition.  
Caluin, with Beza and their fellows tried  
To make the Church yet purer, and denied  
Lay 
(18) See this affirmed of Caluin, by Schlusselb. theol. Cal. lib. 1. f. 60. & 61. and see himself in Append. ad lib. de Eccles. reform. & Epist. 1.  persons Baptism in a needful case,  
Saints feasts, 
(19) See Whitg. def. 548. 549. 550.  universality 
(20) This, though as all know, it be denied by the Caluinists, yet is it defended by Zuinglius. l. ep. Zuingl. & Oecolamp. l. 1. p. 274.  of grace,  
Power 
(21) See the Caluinists reproved for this doctrine by Lobethius disput. theol. p. 301. by Andr. Althamerus council. loc. scrip. pugnant. loc. 164. by jac. Helbrun. in Swenck f. Caluin. p. 55. and others.  of Priests t'absolue the penitent,  
Church-vestments 
(22) See M. Whitg. def. 216. 286. 291. , ceremonies, 
(23) Ib. p. 270. see also M. Covel. exam. p. 63. 64. Zanch comp. loc. 16. p. 639.  Christ's 
(24) See this impugned by M. Willet Lymbe-mast. in his special book that Christ descended not into hell by M. Fulk alleged by M. Willet, synops. p. 605. 606.  descent  
To Hell, 
(25) See M. Whitg. def. troughout.  all Church's Headships to reside  
In Bishops, and to their wills law's t' be tied.  
Yet did not here this reformation rest,  
Others condemned this, as a 
(26) So fare doth M. Barrow & his disciples disclaim from this third pretended reformation of Puritans, that (as M. Bernard reporteth) Barrow calleth their way in contempt, A silly Presbitory and Eldership, Perfidy and Apostasy, the building of a false Church to the Harlot, a second Beast, etc. Wretched disciples of Caluin, Counter-faith Reformists, transgressors of the worship of God etc. And further Barrow and Greenwood do avouch the Puritans doctrine as new, strange, and Antichristian, etc.  second beast,  
A feigned Church unto the Harlot built,  
Reformists all with forged colours guilt,  
Sinful provokers of the Eternal's wrath,  
A fond, new, strange, and Antichristian faith.  
These say, that th' height of reformation,  
Is to throw all 
(27) See M. Hall's Apology ag. the Brownists sect. 45. 46. Hooker Eccles. pol. l. 5. sect. 17. Dove in def. of the Ch. govern. p. 68  material Churches down,  
Raze 
(28) See Barrow his own book impugning universityes.  Universities, 
(29) Ibidem.  reject the prayer  
Our Lord (we say) did for his Church prepare.  
Neither doth yet this reformation please;  
To make the Church most pure, & from disease  
Of all corruptions clear, the 
(30) The Arians in the reformed Churches of Poland, think the very belief of the Trinity to be a part of Antichristian corruption, and that the Pope's triple crown is a sensible mark, whereby the world might know him to be that mysterial beast spoken of in the Revelation, in no respect so much, as in his doctrine of the Trinity. M. Hooker in his Eccles. poli. l. 4. p. 183.  Trinity  
Must be impugned, with Christ his Deity. 
(31) Zuinglius, say they, battered but the walls of Popish superstition, the last and hardest work of all remained for them, which was to raze up the very ground & foundation of Popery, even the doctrine concerning the Deity of Christ. Id. l. 5. sect. 42. & 89.    

Stay, stay, great Sages of this wondrous Church,  
Wither at last will your admired torch,  
The spirit, conduct you? whither will you go?  
For what coasts are you bound? o, now I know;  
Belike ye are bound with your reformed couple  
Alcyate 
(32) Alcyatus became a Mahometist, saith Osiander, as Gentilis himself relateth. epit. cent. 16. p. 207. see also Beza ep. 81.  and Neuzer, 
(33) Adam Neuzerus, (saith Schlusselberg) sometimes chief Pastor of the Church of Heidelberg, passed from Zuinglianisme, through Arianism, to Turkism, with many other Caluinists. Theol. Calu. l. 1. art. 2. fol. 9 see Osiand. ubi supra p. 208. 818. where he affirmeth that he fell into Turkism, and was circumcised at Constantinople.  for Constantinople.    

XXXVIII. On Math. Flaccus Myricus.  
THy brethren 
(1) He is honoured with these and more such like titles by his own Brethrens the Divines of Wittenberg in respon ad calumn. Plac. to which book for brevity I refer the Reader, having only given him these for a taste to encourage him (if he please) to a further search.  term thee, Flaccus, a profane  
Foe to all truth; as impudent as Cain,  
A Dunghil-cock, a Snake, a Dog, a Scurre,  
A loathsome Cancer, Fury, Epicure,  
Ungrateful cuckoo, perjured, wicked, base,  
Impugner of the virtuous, doltish Ass,  
Fowl grunting sow, who with her filthy nose  
Furrow's all grounds, where any goodness grows,  
Vain Thraso, faithless Sinon, impudent  
Thersites, Harpax, hayre-brained Sycophant  
Blaster of friendship, kindler of debate,  
Sour of discords, envy, jars, and hate;  
A full-blown bagpipe, which when any tries  
To press, or squeeze it, squeaketh naught but lies;  
The devil's lively organ, and his son,  
Deserving, as Christ's enemy, a throne  
In Hen's damned Court. If in this manner those  
Who are thy Brethrens, speak, what say thy foes?   

XXXIX. ON CALVIN.  
CAluin, in pay of that despairing sin  
He 
(1) See before XVIII. 26.  laid on Christ, himself did die therein.  
And 
(2) God in the rod of his fury visiting Caluin, did horribly punish him before the fearful hour of his unhappy death; for he so struck this heretic with his mighty hand, that being in despair, & calling upon the Devil, he gave up his wicked soul, swearing, cursing, & blaspheming. He died upon the disease of louse & worms, increasing in a most loathsome ulcer about his privy parts; so as none present could endure the stench. These things are objected to Caluin in public writing, in which also horrible things are declared concerning his lasciviousness, his sundry abominable vices, and Sodomitical lusts, for which (last) he was by the Magistrate (at Noyon) under whom he lived, branded on the shoulder with a hot burning-iron; unto which I yet see not any sound & clear refutation made etc. I have read Beza, & I know that he writes otherwise of the life, manners, and death of Caluin; but since he himself is infected with the same heresy, and almost the same sin, as the history of his strumpet Candida witnesseth, no man can in this matter give credit to him. Thus fare Schlusselberg. Theol. Calu. l. 2. fol. 72. The which is likewise confirmed by john Herennius in lib. de vita Calu. who there affirmeth himself to have been an eye-witness thereof.  while from forth his ulcerous flesh did burst,  
Worms, stench, & lice, still swore, blasphemed & cursed,  
And on the Devil without rest did call:  
Which argueth his good nature, and that all  
His wits were perfect, since so near his end  
He had so clear remembrance of his friend.   

XL. An other on the same.  
CAluin, your faith's chief Patriarch, did die  
Of 
(1) See next before XXXIX. 2.  worms, and lice: nor need you to deny,  
The truth hereof: great men have died thus,  
For thus died 
(2) Acts. 12. v. 23.  Herod and 
(3) Machab. c. 9 v. 5.9.10.  Antiochus.   

XLI. jar of Reformers.  

NOT sooner Sectaries, drunk with the pride  
Of their own wits, begin for to deride  
Their mother-Church, and leave that steadfast rock,  
'Gainst which no power nor 
(1) Matth. 16.18.  Infernal shock  
Can e'er prevail, but they begin to reel,  
And their small forces, and great weakness feel.  
And like to Cadmus' brawling serpent-brood  
'Gainst 
(2) So it is necessary that rent and divided into small pieces they perish, who have preferred the swelling pride of their haughty stomach before the most holy hand of Catholic peace and unity. S. August. con. Parmen. lib. 1. cap. 4.  one another in a frantic mood  
Convert their weapons. Hence did 
(3) S. Ireneus, l. 1. c. 21. & sequent.  Magus first  
Into Menandrians, and Saturninians burst,  
With Basilidians: from the 
(4) S. August. tom. 6. de haeres. ad Quodvultdeum, haer. 46.  Manichees  
The Catharists and Macharians did arise:  
Appellians, Severians, Lucianists,  
Were branches all sprung from the 
(5) S. Epiphan. lib. 1. tom. 3. c. haeres.  Marcionists.  
Montanus 
(6) Id. lib. 2. tom. 1.  spawned th' Phrygasts, Pepuzians,  
And Artotyrists: The Martyrians,  
With th' Enthusiastes from Messalus 
(7) Id. haeres. 80. & Theodor. lib. 4. de haer. fab.  came,  
As those that do from Satan take their name.  
And from 
(8) Ruffinus lib. 10. hist. cap. 25.  Arius sprung th' Acacians,  
With Macedonians, and Eunomians.  
But all these joined in one show no effects  
Of discord, equal to our modern fects;  
They are divided into Lutherans,  
And Sacrament-blaspheming Zwinglians  
And these again both subdivided, 
(9) 
The Lutherans are divided principally into the Antinomis, Osiandrians, Maiorists, Synergists, Stancarians, Anisdorfians, Flacciaens, Substantiarians, Accidentarians, Adiaph●rists, Musculans, Pfeffingerians, Vbiquitist●. All which how they descent and persecute one an other, and many of them not so much as permit their Adversaries to abide in the same Town with them, the Histories of Osiander, Maior, Zuinck feldius, Illyricus, Spangenbergius, Stancarus, Heshusius, and others do sufficiently manifest. For the yet more full declaration whereof, I refer you to the catalogue of the Lutherans books against Lutherans, in the end of the Protestants Apology. Upon due consideration of which their divisions, Oecolampadius doubts not to tell them, saying: If we reflect upon your dissensions, surely there are almost found among you seaventy seven changes, not only in your explanations of scripture, but also in certain imaginary fantasies. Lib. germ. aequae resp. ad Luther. praef. and Illyricus saith, that they descent among themselves like the Sacramentaries & Babylonians, and no otherwise then the Idol-makers in Esay. Illyr. declare. artic. doctr. Christ.  
The Sacramentaries are rend into Zwinglians or old Sacramentaries, Caluinists, or the new, or with us called Puritans, and in France Hugonots; Formalists, Familists, Brownists, Arminians, and infinite more, which (for that they are commonly known) I will for brevity likewise omit. But the dissension of Sacramentaries was such even in Luther's time, that he affirmed of them, That he scarce ever read of any a more deformed heresy, which presently in the beginning was divided into so many heads, such a number of sects, not one like another, & such variety of disagreeing opinions. Luth. tom. 7. f. 380. & elsewhere he avoucheth, six or seven sects of them to have risen in only two year's space. t. 6. f. 335. what may we then think have sprung up in so many years since that tyme. See also Hospin. hist. sacr. part. 2. f. 187. and Theol. Mansfild. confess. lat. p. 120.   make  
Moore seu'ral branches, than Lernaean snake  
Sprouted forth heads: all whose contention spring's  
About 
(10) There are no small conflicts among us, and those about no trifles, but of the eminent articles of Christian doctrine, of the Law and Gospel, justification and Good-workes, the Sacraments, and use of ceremonies, which can by no means be composed, concealed, or covered, for they are mere contradictions which brook no concord. Nic. Gallus superint. Ratisb. in thes. & hypothes.  Faith's grounds, and not in trivial things.  
Christ's 
(11) The reformed Churches differ not about the supper of our Lord alone, but they also contend with such heat & fervour of disputation about the Person of Christ our Saviour, the union and distinction of his divine & humane nature, the ubiquity of his body, his corporal eating, which is performed with the mouth and teeth and is common as well to the good as bad, his ascension into heaven, and sitting at the right hand of his Father; that many old heresies, damned by our Ancestors, as they were recalled from hell, lift up their heads again. Tigur. praefat. apolog. praefix. orthod. consens. an. 1578.  nature's, Union, and Distinction,  
His 
(12) See hereafter. 21.  Incarnation, and 
(13) See before 11.  Ascension,  
Baptism, 
(14) See hereafter 21.  Good-workes, 
(15) As touching the public discord in the Church, thou needst not inquire thereof: but I speak not here of the discord which we must of necessity have about the doctrine of faith with the Papists and other heretics; but of that which is among ourselves, who brag that we have the true light of the Gospel; for there are contentions & variances among us of Adiaphoraes', of good works, our justice before God, freewill, the presence and participation of the body and blood of Christ in the supper, the humanity of Christ, his ascension, and sitting at the right hand of God, his ubiquity, and other matters; there is neither end or mean of brawling and contending. Nic. Self. in Psal. 131.  Man's justice before God,  
Christ's 
(16) See before 11.  corporal eating by the good and bad,  
justification, 
(17) See before 10.  which by their Church still  
Is held the very 
(18) It is the groundwork, form, and soul of Christian religion. Genen. praefat. sytag. confess. See the same more fully proved from the confession of Protestants in the Author and subst. of Prot. relig by R.S. l. 1. c. 6.  soul of saith, 
(19) See before, 15.  Freewill,  
Christ's Real presence, his ubiquity,  

(20) See before, 10.  Gospel, Law, Sacrament, and 
(21) Beware, Christian Reader, and especially all you Ministers take heed of Caluin's books, and chief in the article of the Trinity, the incarnation of Christ the Mediator, about the Sacrament of Baptism, and predestination, for they contain impious doctrine and Arian blasphemies. Stancarus count. Calu. N. 4.  Trinity,  
With many more, which to be brief I spare,  
Of their distinctions the main subject are.   

Nor be these jars 
(22) Many wars about many articles have been waged, from the first reforming of the Church through Germany, even to these times, and those surely not by common & light-harnisht soldiers, but by Standard-bearers, old expert warriors, compleat-armed Horsemen, & the most renowned Captains on both sides, and that sometimes with exceeding great heat. jezl. de diuturn. belli Euchar p. 1.  maintained among the base,  
And common smal-shot; they of chiefest place  
Are the prime agents, and with so great hate  
Nourish the raging flame of their debate,  
As they by mutual sharp proscriptions  
Banish 
(23) Touching banishment and the many examples thereof see Apol. mod. ad acta 15. Theol. Torgae, p. 3. 4. 5. Osiand. epit. count 16. pag. 803. 860. 609. 735. Crispinus Est. of the Ch. Schluss. cattle. haeret. l. 13. and vlt. p. 828. 847. Iezle●us de diut. bell. Euchar. p. 100 p. 697.  each other from their several towns,  
Sear them with th' odious brands of 
(24) See hereafter. XLII. troughout.  Heretic,  
Infidel, jew, Turk, Devil and the like,  
Erect strict Inquisitions, 
(25) See in Hospin. his Sacram. history the 4. articles of visitation ordained for examination of suspected Caluinists, and a little after, the execution of the same, part. vlt. f. 394.  fill the 
(26) See examples of imprisonments in Hosp. ubi supra. f. 393.  geoal  
With their susprized bodies, 
(27) There was an Edict (saith Hospinian) proclaimed, whereby not only the reading, but likewise the selling of all Caluinists' books was forbidden. Hosp. ubi supra. f. 393. see also, ●94. jezlerus de diut. belli Euchar. p. 79.  stop the sale  
Of all their books, uncivilly 
(28) See examples hereof in the Lutherans against the Caluinists, in Hospin. ubi supra, fol. 399. a 6. & 354. & Osiand. Epist. cent. 16. p. 608. & jezl. de bello Euch. p 79. and again in the Caluinists against the Lutherans, reported by Schulss. in his cattle. haeret. l. 13. and vlt. p. 828.  deny  
The usual rights of hospitality  
Even to strangers; take 
(29) See examples of the Lutherans falling to arms, and assaulting the Caluinists in Hospin. ubi supra. f. 397. and see again other like examples of the Caluinists against the Lutherans, in Gerard. Gtes●ken. l. de verit. corp. Christi in caena, p. 256. see also Osiand. epit. cent. 16. p. 735. 803.  offensive arms;  
And in confused and tumultuous swarms  
Assail each others; nor be 
(30) See a most barbarous example hereof reported by Hospin. ubi supra. f. 398. in the relation whereof, among o●hers he hath these words: The Lutherans rushing violently in brake the beer and coffin, & handled the dead body of the Caluinist after a most savage manner, and cast it to the dogs, provoking them to tear it in pieces; and again: They rush upon the dead body etc.  dead corpse free  
From their ne'er equalled savage cruelty.  
And what is most worth note, themselves confess  
They have 
(31) The Papists have the Pope as a common Father, Adviser, and Conductour, to reconcile their jars, to decide their differences, to draw their religion by consent of Counsels unto unity etc. whereas on the contrary side Protestants are as severed or rather scattered troops, each drawing a divers way, without any means to pacify their quarrels, no Patriarch, one, or more, to have a common superintendance or care of their Churches for correspondency and unity; no ordinary way to assemble a general Council of their part, the only hope remaining ever to assuage their contentions. Sir Edwin Sands in his relat. of religion. sect. 47. at fol. 5. 2. 8.  no means these discords to redress  
Or hope to be atoned (for that intent  
Having so many 
(32) There have been some Synods or Colloquies, saith Schlusselberg, had with the Sacramentaries, but without any success: and then presently after he reckons up many of such their fruitless Synods. Theol. Caluin. l. 2. art. 15. see also his cattle. haeret. l. 15. p. 873. see this more at large in the Protest. Apology, tract. 3. sect. 7. versus sin. mark at 6.  fruitless meetings spent)  
Before 
(33) The Lutherans and Zuinglio-Caluinists have for the space of 60. years and more so vehemently impugned one another, as unless the great day of our Lord do in the mean time come and end the debate, they seem more likely to be overcome by their mutual wounds then the Papists oppression. Schlusselb. proem. l. 1. Theol. Caluin.  that day, when the Eternal shall  
All men, all causes, unto trial call.  
So as some of them with amazement have  
Stumbled 
(34) Castalio, reflecting upon the dissensions of Protestants, professed himself to rest doubtful, whether that the most clear truth shined with them or not. Castal. praefat. bibl. Lat. ad Edw. 6. With the same scruple was Duditius likewise troubled, if we may give credit to Beza, who was also deceived himself with the like cogitations. Beza epist. 1. Of many others who were moved with the same read A mirror for Martinists, p. 24. Melanch. consili. theol. part. 1. pag. 249. Georg. Mayor. orat. de confus. dog●●. Luth. loco comm. class. 5. c. 13. p. 39 Bulling. fundam. firm. part. 1. c. 1. p. 5.  thereat, and others for to save  
Their souls from shipwreck on such stormy seas,  
Have 
(35) Staphylus revolted to the Catholics, saith Dresserus, by reason of the disagreements amongst the Protestant Divines. Dresserus in millenar. 6. p. 214.  made repair unto the calmer Bays  
Of Rome's ne'er shaken Church. By which we se●  
That she alone is from all error free,  
Which, voided 
(36) Luther himself granteth that Catholics do not contend about scripture, but all with one consent give credit to the Fathers, adhere to the Counsels, and submit themselves under the obedience of the holy See of Rome, and that these divisions which are amongst them, are only humane dissensions, about honour, preeminence etc. Tom. 7. f. 380. the like is confessed by Duditius (Beza epist. 1. M. Whitaker de eccles. count. Bellarm. count. 2. q. 5. p. 327.) M. Fulk ag. Hesk. Sand. etc. p. 293. and Sir Edwin Sand. as before, 31.  confessedly of all such strife,  
Shows one, and but one way t' eternal life.  
So 
(37) Heretics by their dissensions confirm our faith. Iust. quaest. 4. ad Orthodox.  by this means the proverb's truth is known,  
When Thiefs descent, true men regain their own.    

XLII. ON VAFER.  

INgenious Vafer can with special grace  
Suit his religion unto every place;  
When he's in England he himself doth vaunt  
A Parlament-Prince-pleasing Protestant;  
And 
(1) Cambden affirms Holland to be a fruitful Province of Heretics. Elizabetha p. 300.  Holland holds to be a fertile place  
Of faithless Heretics, 
(2) In Hungary and Boheme (saith our late Sovereign) there are infinite diversities of Sects, agreeing in nothing but in their union against the Pope. K. james his works. p. 371.  Behemia's race  
Of Sectaries hath no united scope  
In any point, but how to spite the Pope.  
'Mongst all translations of the sacred Word  
That of 
(3) The conference at Hampton Court testifieth, that King james professed that he could never yet see a Bible well translated into English, but the worst of all his Majesty thought Geneva to be; to which he affirmed that there were some notes annexed very partial, untrue, seditious, and savouring too much of dangerous and traitorous conceits. p. 46. 49.  Geneua's most to be abhorred;  
Whose factious Ministers not by word 
(4) Since the time that they of Geneva deposed their Bishop, their Liege-Lord and Prince, (as M. Sutcliff confesseth in his answ. to call. petit. p. 194.) it hath been a Principle (saith M. Bancroft) as I suppose with some of the chief Ministers of Geneva, that if Kings and Princes refused to reform religion, the inferior Magistrates, or people, by direction of the Ministry, might lawfully, and aught (if need required) even by force of arms to reform it themselves. Dang. pos. p. 9 See further M. Bancrofts in his Survey p. 48. Where he affirms that they maintained in their books desperate points of deposing Princes, and of putting them to death in diverse cases of resistance against reformation.  alone  
But by their 
(5) They of Geneva (saith M. Sutcliff) deposed their Bishop, which was also their Liege-Lord & Prince, from his temporal right etc. albeit he was by right of succession the temporal Lord and owner of that City and territory, Caluin. petit. p. 194. See the Survey p. 11. 12. Dang. posit. ●2.  deeds teach subjects to dethrone  
Their lawful Sovereigns. Those in 
(6) The Puritans of Scotland (saith M. Bancroft) were published in a proclamation by his Majesty to be unnatural subjects, seditious persons, troublesome & unquiet spirits, members of Satan, enemies to the King and the Commonwealth of their native country etc. Dang. posit. 22.  Scotland are  
Seditious persons, men who never spare  
Their King or country, troublesome, uncivil,  
And restless spirits, yea members of the Devil.  
The Puritans in general are 
(7) I protest before the great God (saith his late Majesty) since I am here upon my testament, it is no place for me to lie in, that you shall never found with any. Highland or Border-theeves, greater ingratitude, and more lies, and vile perjuries, then with these phanatike spirits. King james his works pag. 161.  liars  
Heady 
(8) See this sufficiently proved by M. Bancroft in his Dang. posit. throughout the 3. 4. 5. and 6. Chapters of the 1. book.  advancers of their own desires,  
Cross, wayward 
(9) When we feast (saith M. Ormerod) they (Puritan) will fast; and when we fast, they will feast. See further diverse answerable examples hereof in Ormer. his pict. p. 20. 21.  Spirits, 
(10) Ib. pag. 75.  prove to lose delights,  
Scripture-corrupters 
(11) To prove their devices they have offered great violence to the holy Scriptures, expounding them contrary both to ancient Fathers and histories, and common reason etc. M. Sutcl. answ. Calum. petit. p. 141.  perjured 
(12) See before at 7.  Hypocrites, 
(13) The purity (of Puritan) neither consists in life nor doctrine (for none therein can be less pure, unless it be in bore conceit) but in outward shows, false semblance, vain protestations of reformation, gogling of eyes, & painted hypocrisy. M. Sutcl. answ. Calum. pet. p. 90.   
Detracting 
(14) All these attributes and more are given them by M. Sutclif. in his answ. Calum. petit. in Epist. Dedic. and p. 10. 13. 24. 33. 52. 54. 55. 56. 6●. 69. 72. 73. 89. 93. 99 103.  Satirists, dogs, Schismatics  
Murmurers, Vultures, yea and 
(15) Lest any man should think (saith D. Covel) out contentions with Puritans were in smaller points, & difference not great, each side hath charged one the other with heresies, if not infidelities, nay even with such as quite overthow the principal foundation of our Christian faith. Just and temperate def. art. 11. p. 67.  Heretics  
Equal to 
(16) The Puritans have joined with the Pharisees, Aerians, apostolics, Pepuzians, Petrobuzians, Florinians, Cerinthians, Nazerens, Bigardins, Ebionites, Catobabdites, Enthusiasts, Donatists. Ormer●● discou. of Purit. papism. p. 9  th' pharisees & Donatists,  
Arrians, Ebionites, and Catharists,  
Florinians, Beguardins, Pepuzians  
apostolics, and Petrobusians.   

Yet if to Amsterdam he hence do sail,  
Or to Geneva go, he than doth rail  
At th' English Church. The 
(17) Archbishops and Bishops are unlawful, unnatural, false and bastardly Governors of the Church, and the Ordinances of the Devil; petty Popes, petty Antichrists etc. Bishop's callings are meers Antichristian &c. Danger posit. p. 59 with much more there to the same effect.  Bishops are (saith he)  
An Antichristian Popish ministry.  
Their 
(17) Their prescript form of service is full of corruption etc. Ib. 55.  prescript form of service wholly full  
Of fond corruptions; 
(19) The Communion-book is an imperfect book, culled and picked out of that Popish dunghill, the Portuisse and Masse-book; and many of the contents therein be such as are against the word of God. Ibid.  from the mass they cull  
Their new Communion-bookes, dissenting fare  
From the Lord's word it never failing square.  
The 
(20) The Sacraments are by the Church of England wickedly mangled and profaned. Ibid. p. 56.  Sacraments they wickedly profane,  
Their rites and habits 
(21) Their garments & ceremonies are Antichristian pomps, rites, laws, and traditions. Ibid.  Antichristian.  
Their ministries are 
(22) The Ministers are neither proved, elected, called, nor ordained according to God's word. Ibid. p. 60.  neither proved nor called  
Nor right according to the Word installed:  
The most 
(23) The most part of our Priests are either Popish Priests, or Monks, or Friars, or Ale-hanters, or Boys & lads, drunkards and dolts; they will wear a fool's hood for livings sake etc. Ibid. p. 61.  are Monks, Friars, drunkards, dolts, or boys  
They 
(24) The public Baptism is full of childish and superstitious toys. Ibid. p. 96.  baptism profane with childish toys  
And to conclude, they are, he yet believes  
Soule-murd'ring 
(25) You shall found amongst this Crew of Ministers nothing else but a troup of bloody soule-murderers, and sacrilegious Church-robbers. Ib. p. 61.  Heretics, 
(26) See before, at 15. See also Rogers in his pref. to his art. n●●. 31. & 13.  Sacrilegious thiefs.   

Nor doth he there the Lutherans respect,  
Them he condemneth for a damned sect  
Of wilful 
(27) We see by these words of Danaeus (saith Schlusselberg) that the Caluinists accounted us Lutherans for damned and excommunicated heretics. Theol. Calu. lib. 2. art. 1. and in the same place, Caluin [saith he) in his last admonition against Westphalus keeps no measure in his railing, he proclaims all those heretics, who refuse to reject Luther's doctrine to obey Caluin.  Heretics; and still them 
(28) Some of the Zwinglians (saith jezlerus,) have called the Lutherans, haters of men, flesh-eaters, drinkers of blood, Thyests, Hangmen, killers of Christ, bread-worshippers, adorers of a breaden God, deniers of the Redemption which Christ performed upon the altar of the Cross, Eutychians, Suenk feld●ans, and lastly overthrowers of many articles of the Apostolic faith, de diuturn. belli Euchar. fol. 93. See 92. also where they called also Caphernaites, Localists, etc. But fare more than all this may be found in the writings of Zuinglius, Caluin, & Beza against the Lutherans, in Tossanus. Schuiz de serp. antiq. Georg. Hansfeld in via Monstrat. Wegweiser. Alb. count. Carolost. Oecolampad. aequ. respon charta quaedam Zuinglij an. 1527. and in general all Caluinists who have writ against the Lutherans. For the more easy discovery of some of which Authors, I refer you to the 2. Catalogue in the end of the Protestants Apology.  calls  
Drinkers of blood, Flesh-eaters, Cannibals,  
Averse from Christian faith, Christ's murderers,  
Destroyer's of the Creed, Idolaters,  
Reiecters of Christ's death, Zuenck feldians,  
Hangmen, Caparnaites, Eutychians,  
Localists, men prodigiously blind,  
False, wicked, proud, of an ambitious mind,  
Impudent Asses, more illiterate fools  
Than simple children that frequent the schools. 
(29) All these brotherly attributes, and many more such like, are afforded them by Caluin, Admonit. 3. ad Westphalum.    

But from these towns this Rover scarce is got  
To Wittenberg, but sings another note;  
He now auerr's, 
(30) We seriously censure the Zwinglians and all Sacramentaries for heretics, and alienated from the Church of God. Luth. tom. 2. f. 503. & tom. jen. p. 578.  and seriously, that they  
Who from the true faith do with Zuinglius stray,  
And likewise such as Caluin do respect,  
Are a most damned 
(31) Luther forgetful of God and divine Honour, calleth us a damned Sect, say the Tigurine Divines in confess. Germ. part. 3.  and execrable sect  
Of 
(32) The Lutherans have called, & to this day still call the Zwinglians convicted heretics, possessed with devils, obsessed on every side, before, behind, above, below, within and without with Devils, Martyrs of Devils, to be refelled rather with the sword of the civil Magistrate then with words, to be restrained from holy things, to be wholly rooted out of the Church, shunned by all good men, unworthy for whom God should be prayed unto, to be excluded forth of the leagues of Kings and Princes, to be reckoned amongst the Anabaptists, Nestorians, Arians, Turks, and in a word worse than all mortals that ever the earth bore, & damned for all eternity. jezl. de diut. belli. Euchar. f. 93. See before, XXIX. 7. who yet would found more of these friendly Epithets, wherewith the Lutherans set forth their fellow Protestant-Zuinglians, need but repair to Luther's books against the Sacramentaries. Io. Schuiz. Serp. antiq. & 50. cause, Rivand. lup. excor. Alber. count. Carolost. Selneccerus and other Lutherans (a Catalogue whereof is in the end of the Protestants Apology) and they shall found much more than I have here expressed; for (to use jezlerus his own words) there is no end at all among them in contending, writing, declaiming, disputing, condemning and excommunicating one another. p. 80. yea every mart (as the learned Deane of S. Paul's M.  ingenously confesseth) we see more books written by these men against one another, then by them both for Christ. In the first serm preached by him to King Charles, at S. james. 30. April. 1625. p. 15.  convict Heretics; on every part  
About their body, and within their hart,  
Above, below, behind them, and before,  
obsessed with Devils; men deserving more  
To be refelled by the aw-ful swords  
Of civil Magistrates, than force of words.  
They are (he now affirms) to be restrained  
From holy things, their company refrained  
By all good men, most fitting t' be expelled  
From forth the Church's bosom, yea and held  
Not worthy to be prayed for, and unfit  
That Kings should them into their leagues admits  
He vows they are for either faith, or works,  
Nestorians, Arians, Anabaptists, Turks.  
And in a word, the worst of men, yea he  
Proclaims them damned for all eternity.  
Yet into Frizeland if he take his flight  
Than th' Anabaptists only teach aright;  
There, as amongst the Caluinists again,  
He against Luther slack's his passion's rain,  
And with a quau'ring head, and half-shut eyes  
As if forsooth of zeal his words did rise,  
In verity he offers to detect  
Infinite faults in now false Luther's sect.  
With 
(33) You yourselves are they who lead a dissolute and carnal life, who crucify Christ again, who blaspheme his spirit, & contemn his grace etc. Menno Sim. fundam cap. de doctrine. Concionat.  carnal ways, saith he, their souls they stain,  
And Christ himself they crucify again,  
Blaspheme his spirit, and contemn his grace,  
Affect 
(34) I know certainly that they have not the spirit, mission, and word; and that in their doctrine and actions they seek no less than Papists the favour of men, honour, pride, revenues, beautiful houses etc. Ibid.  fair houses, and a wealth place;  
They climb the pulpit there to preach, yet none  
Hath either Spirit, Word, or Mission.  
There 
(35) They lead a quiet, idle, slothful, & merry life, by seducing and flatteries they maintain themselves with the robberies of Antichrist, and preach no more than an earthly and carnal Magistrate will permit and hear etc. they by their dissolute and carnal doctrine have brought dissolute and carnal people to such dishonest manners, and so licentious a life, that among the Turks and Tartars there are not so  and abominable people to be found. Id. de Christian. fide tit. de fide Luth.  will they utter naught that may appear  
At all distasteful to their Prince's ear.  
They idly live, and to relieve their need  
On Antichrist's rich spoils through flattery feed;  
And to such looseness all their flocks allure  
As Turks and Tartars are by much more pure.   

But when this man, who with such zeal now burns  
Unto Geneu ' or Wittenberg returns;  
The Anabaptists strait, unfit t' be named,  
Chimera-like 
(36) The heresy of the Anabaptists of our age is a variable and monstrous chimaera, bred of many heresies etc. Schlusselb. Catal. haeret. epist. Dedicat. l. 12.  of divers sects are framed,  
Muntzer, 
(37) Muntzer, Carlostadius, and such like of their sect are mere incarnate Devils, etc. Luth. Colloq. Germ. fol. 153.  and those who of his doctrine share,  
No men, but mere incarnate Devils are.  
Scarce any one but 
(38) Scarce can there be found any one Anabaptist, which holdeth not some one opinion or other contrary to the rest. Calu. Inst. adverse. Anabapt.  still dissent's from other.  
And will of error charge his purest brother.   

If after this he go to Rome or Spain  
He Proteus-like transforms himself again  
Than he's a Roman Catholic, and saith,  
That Rome's the Mother-Church: Her only faith  
Is Orthodoxal, others doctrines he  
Most iusty all condemned for heresy.   

Yet after all these changes if he come,  
A new Ulysses, to his native home,  
He lays fast hold again where he began.  
Say, Is not Vafer a Religious man?    

XLIII. ON FURBO.  
Furbo the Caluinist doth much complain  
On Luther and his followers railing vain  
Against his Church; but yet, saith he, I think,  
They do not daunt us much, nor make us shrink;  
O not, we pay them home! Than he affords  
A 
(1) See next before XLIi. thoughout.  rol of all their mutual scurril words  
And base invectives; and refers it strait  
To all man's judgements whether's in the right.  
Believe me, Furbo, if without offence  
I might my judgement give, t'avoid all sense  
Of partial censure, and my debt defray  
To Christian charity, I sure would say,  
Not to offend here either them, or you,  
But to content you both, That both say true.   

XLIV. Reformers railing against the Apostles and Fathers.  
IF either Father or Apostle cross  
Your Gospel so as you can found no gloss  
T'invert their words, their evidence to rail,  
Against their writings, yon their persons rail.  
Peter though he by th' holy-ghost had been  
Confirmed, you say, 
(1) Whether Peter did in this sin, as they say, mortally, let others judge. This I know, that those, who were by this dissimulation enforced to judaisme, unless they had been reduced by Paul, had perishcd. Luth. add c. 2. Epist. ad Galat.  committed mortal sin,  
Yea 
(2) S. Peter chief of the Apostles, and also Barnabas after the Holy-Ghost received, together with the Church of jerusalem, erred. Brent. Apol. Confess. cap. de Conc. p. 900. And D. Goad likewise in the Tower disputat. with Fa. Campian the 2. days confer. argum. 6. affirmeth, that S. Peter did err in Faith, and that after the sending down of the Holy-Ghost upon him. See more in M. Fulck. ibid. and ag. the Rhem. Testam. in Galat. 2. fol. 322. and Luth. Epist. ad Galat. c. 1.  erred in faith, which 
(3) See Caluin's Commentary in omnes Pauli Epist. concerning S. Peter's supposed error, to the schism (as he saith) of the Church, the endangering of Christian liberty, and the overthrow of the grace of Christ. In Galat. c. 2. v. 14. p. 510. and 511.  error did import  
Loss of Christ's grace, & Christian freedom hurt.  
Th' Apostle Paul did not a little 
(4) Paul doth turn to james the Apostle; and a Synod of all the Presbyters being called together, he is persuaded by james and the rest, that for the offended jews he should purifyings himself in the Temple, whereunto Paul yieldeth; which certainly was no small sliding of so great a Doctor, etc. Magdeburg. Cent. 1. l. 2. c. 10.  slide,  
He was possessed with 
(5) As though Paul (when he writ his Epistles) did then attribute so much to his Epistles, that whatsoever was contained in them was sacred etc. which thing were to impute immoderate arrogancy to the Apostle. Zuingl. tom. 2. f. 10.  immodorate pride;  
And 
(6) Caluin speaking of S. Paul already an Apostle, saith, that creeping upon the ground he was defiled with much filth. in c. 7. Roman. v. 25.  wallowed in the dirt of slavish sense,  
Subject to rashness and froward confidence. 
(7) Paul was a man subject to the common passions of men, not to cold only and heat, but to perverse confidence, rashness, and the like. Id. in 2. Cor. c. 1. v. 9   
james 
(8) P. Moran accuseth S. james of 3. faults: 1. of making a wicked argument. 2. of concluding ridiculously, and 3. of citing scripture against scripture. Ad. c. 8. Rom.  did produce a wicked argument,  
Scripture 'gainst Scripture cite, and gave 
(9 Caluin feareth not to affirm, that S. james approved superstitious vows and brought Paul to consent with him in the same faults. In c. 21. Act.  assent  
To superstitious vows, yea moved Paul  
Into the same erroneous zeal to fall.  
Matthew 
(10) Caluin writes that Matthew did improperly, and often cite the sentences of the old Prophets, against their true and proper sense. In c. 2. Math. v. 15. in c. 4 v. 13. in c. 8. v. 17. in c. 27. v. 9  not truly still, but from the right  
Sense of their words, the Prophets often did cite.  
john 
(11) The Evangelist john improperly calleth that faith, which is only a preparation to faith. Caluin in c. 8. and 17. john  used improper speeches, and became  
A false 
(12) See this before XXXV. 3.  Apostata; Mark 
(13) Mark was a forsaker of his vocation, and an Apostata; neither doth infirmity excuse his perfidiousness, whereby the holiness of his vocation had been violated: he had filthily through his own fault fallen from his charge. Marlor. in c. 15. Act. v. 40.  was the same,  
And most perfidiously himself bereft  
Of his great charge, and his vocation left:  
Yet for their books, 
(14) Clebitius impugning S. Luks' report in the history of our saviour's Passion, saith: Matthew and Mark deliver the contrary; therefore to Matthew & Mark being two witnesses, more credit is to be given then to one Luke. Clebit. Vict. Verit. arg. 5.  more credit is t' be shown  
To him and Matthew, then to Luke alone.  
Thus you th' Apostles censure, what then are  
The Fathers? them I doubt you will not spare,  
Yes, as the former: Ambrose 
(15) Ambrose writ six books upon Moses, but they were meager ones. Luth. Colloq. Mens. 6. de Patr. Ecclesiae.  you affirm  
T' have writ but meager lines, you Leo term  
A haughty 
(16) I do freely without courtesy of titles & excepting of persons profess, that I mislike these haughty speeches in Leo etc. Reynolds c. 1. diuis. 2. f. 17. in conference.  speaker. Austin 
(17) See the Protestants malapert Inuectives against this holy Father before XXV. throughout.  did decline  
To more faults. Cyprian 
(18) In the writings of Hierome there is not a word of true faith in Christ, and sound Religion. Tertullian is very superstitious; among the Doctors of the Church he was a second Carolostadius; I have holden Origen long since accursed; of chrysostom I make no account; he is nothing but an idle & prating Rhetorician; Basil is of no worth; he is wholly a Monk; I weigh him not a hair. Cyprian the Martyr is a weak Divine etc. The Apology of Philip. Melancthon doth fare excel all the Doctors of the Church, and exceed even Austin himself. Luth. Collog. Mens. cap. de Patr. Eccl.  is a weak Divine.  
Basil of no worth, chrysostom a vain  
And simple 
(19) chrysostom alleged indeed scripture, but he applieth it madly: and yet he often applieth it to the same purpose; alas good man. M. Fulk ag. Purga. p. 237. see the rest next before 18.  tattling Rhetorician.  
Maximus 
(20) Father Maximus did dote. Isidore over-shot himself by slip of memory. Theodoret served his own cause. Reynold c. 4. diuis. 3. f. 132. and divis 2. f. 123.  doted. Isidore was rash.  
Old Irenaeus 
(21) Irenaeus upon the foundation of the Apostles doctrine built much stubble and straw. Ad Schult. Medul. Theol. l. 31. c. 8. see the Magdeburg. Cent. 2. c. 10.  builded straw and trash  
Upon truth's grounds. Bold 
(22) Epiphanius (the Prolocutor in the 2. Council of Nice) was a prattling Deacon, of more tongue than wit, more face than learning. Bilson, of Christ. subject.  Epiphanius was  
A prattling Deacon, and so fare did pass  
All limits, as he showed in what he writ  
Moore face than learning, and more tongue then wit.  
Gregory, 
(23) Will you give me leave (saith M. Reynolds) to think of Gregory, as Christ of Peter, that he knew not what he said. Reynold. c. 7. diuis. 9 f. 285.  like Peter, knew not what he said,  
And with Fulgentius to yutly passage made  
For blind 
(24) In the sixth Age, besides Pope Gregory, and Fulgentius, you have few other famous Doctors of the Church, who notwithstanding &c. were the cause, fountain, and seminary of Idolatries, and innumerable errors to the ensuing ages. Magdeburg. Praefat. in Cent. 6.  Idolatry, yet he alone  
Was 
(25) Gregory the Great the Architect of superstitions, saith Peucerus in Chrom. See more against this Saint in Bulleng. de orig. err. Missae. in Luth. ad. c. 49. Genes. in Bugenhag. ad c. 3. jonae. in Melancth. ad c. 14. Epist. ad Roman. in Caluin ad cap. 2. Habac.  the Architect of superstition.  
Bernard, 
(26) Bernard worshipped the God Moozim all his life etc. was an earnest defender of the state of Antichrist; he adored strange Gods in his preserving of Relics. Magdeburg, Cent. 12. c. 10.  adored Moozim to his end,  
And stiffly did proud Antichrist defend.  
Hierome 
(27) Hierome is not worthy to be numbered among the Doctors of the Church; for he was an heretic: yet I believe, that through faith in Christ he is saved. He was a man of no judgement not diligence; he writ many things foolishly etc. I am not so displeased at any of the Doctors of the Church as at Hierome etc. there is not in his works any mention of faith, nor of hope, nor of charity, nor of the works of faith. Luth. Colloq. Mens. f. 478 see before at 18. more of their invectives against him in Luther Epist. ad Brent. praefixa Com. Brent. in Oseam. & add c. 22. and 31. Genes. and passim in all his Comment. upon Scripture. in Calu. l. 4. Instit. c. 19 sect. 17. and ad c. 4. jona. in Beza de Polygam. in Magdeburg. Cent. 5. c. 8. in Causae Clip. Fid. Dial. 6. 7. 8. in Brent. Apol. Confess. Wit. c. de innoc. Sanctor.  of right should not reputed be  
Among the Fathers, since with heresy  
He is infected, and no judgement hath,  
Nor care, nor writeth as he aught of faith.  
And to conclude, the Father's 
(28) Our Fathers, whether holy or not holy it imports not, were blinded with Montanus his spirit, through humane traditions & doctrines of devils, etc. they teach not purely of justification etc. nor take they any care to preach Christ truly by his Gospel Pomer. in ●on.  blinded were,  
With wretched Montanus spirit, nor did fear  
To preach false doctrine, all their life they erred  
So that, 
(29) Luther affirmeth the Fathers of so many Ages to have been plainly blind and most ignorant in the Scripture; to have erred all their life time, and that unless they were amended before their death, they were neither Saints, nor pertaining to the Church. Tom. 2. Wit. lib. de seru. arbitr. p. 434.  unless before their death they clear '  
Their consciences from those erroneous taints,  
They were not of the Church, nor now are Saints.  
Thus do the Church's glorious Lamps become  
Subject to your even 
(30) See before XVIII. from 4. to 34.  Christ-controlling doom.  
While by the same (more partial) Protestant's  
Are th' 
(30) See before XVIII. from 4. to 34.  mouths of Christ, 
(31) Luther is the mouth of Christ, a certain God of Divines, the only chief Divine among Divines, the prime and greatest Doctor of the Church etc. Mich. Neander in Explicat. part. Orbis, lib. 8.  great 
(32) See Luther to be affirmed a Prophet in Sleydan in English. f. 222. and read the margins beside. Luther terms himself a faithful Prophet, an Apostle, an Evangelist, a living Saint etc. Tom 2. jen. Germ. f. 522. and 79. see also Tom. 3. f. 334. and Tom. 4. f. 186. and 280.  Prophets, 
(33) Luther was a man of God, and truly that Angel which flew through the midst of heaven with the eternal Gospel, Apoc. 14. Mich. Neand. Theol. Christian. p. 333. see Schluss. Catal. Haeret. l. 13. p. 314. 316. and 489. and Amsdorf. Sacer. Matthes. and others in their books passim.  Angels, 
(34) Holy S. Luther, saith etc. M. Gabr. Powel. Consid. of the Pap. suppli. p. 70. see more 32. and after at. 37.  Saints,  
Lights 
(35) O you Tigurins, you have received into Tigure Peter Martyr, and Bernardin Ochin; what two lights? etc. Happy England whilst it had these, miserable when it lost them. Bale Praefat. in Act. Rom. Pont.  of whole Nations▪ 
(36) Peter Martyr calleth Melancthon a man incomparable, and most instructed in all kind of virtue & learning, Dial. de Corp. Christi in loco, f. 107. cont. Gardiner. de Euchar. pag. 768.  men adorned with all  
Virtue and learning, 
(37) 
Christus habet primas, habeas tibi, Paul, secundas,  
At loca post illos proxima Luther habet,  
which I have Englished thus: 
The first place Christ, the second Paul obtains,  
The next for Luther after those remains.   
These two verses, saith Spangenbe●gius, were composed in honour of our most dear Master S. Luther; & all Papists must suffer them, will they nile they, for true verses, etc. Spangenberg. in his Dutch book against certain Catholics, and in that part which is against Stephen Agricola c. 4. 6. v. a.   next to Christ and Paul,  
Worthy Divines, 
(38) M. jewel is by M. Hooker termed the worthiest divine that Christendom bred for some hundred years past. Eccles. Pol. l. 2. sect. 6. p. 150.  whose books deserve a place  
I'th' 
(39) Luther judgeth Melancthon's book of Common Places worthy to be placed in the Ecclesiastical Canon of holy Scripture. Tom. 2. de seru. arbitr. f. 424. see him in Colloq. Conuiu. c. de Patr. Eccles. see more here before at 18.  Church's Canon, whose learned Authors trace  
Truth's footsteps, righter, and in faith more 
(40) Surely you are not able to reckon in any Age since the Apostles times, any company of Bishops, that taught and held so sound and perfect doctrine in all points, as the Bishops of England do at this day. Answ. to the Admonit. p. 472. 473. see Cal. Secund. Cur. de ampl. regni Dei, l. 1. p. 43. see also Beza Ep. 1. p. 5.  sound  
Than since th' Apostle's times have yet been found.  
The ancient Fathers of the Church, you say,  
Were fare to you inferior 
(41) Beza makes two kinds of interpreting scripture, the one touching only the words etc. the others is (saith he) by unfolding the matter it-self in more words, & annexing of reasons thereunto, in which kind of interpreting (in my opinion, and I think in the judgement of all learned men, who have looked into his books) the great john Caluin will be found fare to have surpassed all both the ancient and new Interpreters. Beza Praefat. in Nowm Testam. see him l. Icon. R. iij. a. See Nic. Amsdorf. Praefat. in 1. Tom. Luth. and Alber. count. Carlost. l. 7. 6. see also Stigel. l. 2. poemat. N. 4.  every way,  
In clearing of the Scripture's hidden sense,  
'Twixt whom, and you, there is that difference  
As is 'twixt Sun and Moon. I know it well,  
Nay more; as much as is 'twixt Heaven and Hel. 
(42) Since the Apostles times there lived not, or came into the world any greater than Luther, and it may well be said, that God poured all his gifts into this one man; and that there is as great a difference betwixt the ancient Doctors, and Luther, as there is betwixt the light of the Sun and Moon, and there is no doubt but the ancient Fathers, yea the prime and best amongst them, as Hilary and Austin, if they had lived and taught at the same time with Luther, would without blushing, as his servants, have carried the lantern before him. Andr. Muscul. Praefat. in lib. Germ. de Diab. tyrannide.    

XLV. Luther's respect to S. Hierome.  
WHile Luther lived, he would not to have gained  
Ten thousand 
(1) If any man would give me 10000 Crowns, I would not be in that peril and extreme hazard of my salvation, wherein Hierome is. Luth. Colloq. Mens. f. 377.  Crowns, have had his soul so stained  
With sins black guilt, as Hierom's was, and be  
In as great peril to be damned as he.  
Sure now to be but so, he would become  
Moore tractable, and take a lesser Sum.   

XLVI. The dutiful children.  
NOt any Protestant, but still avows  
The Church to be his 
(1) These are so generally holden by all, that they require no further proof.  mother, and Christ's Spouse;  
And yet, against the square which cannot err  
Of 
(2) My spirit that is in thee, and my words that I have put in thy mouth, shall not departed out of thy mouth, and out of the mouths of thy Seed, and out of the mouth of thy Seed's Seed, saith our Lord, for this present and for ever. Esay. c. 59 v. 22. And further: I have espoused you to one man, to exhibit you a chaste virgin unto Christ. 2. Cor. 11.2. See more in Coccius tom. 1. l. 8. art. 1. Bellarm. tom. 2. Controu. 1. l. 3. D. Nor. his Antid. part. 3.  Scriptures, yea and 
(3) The Spouse of Christ cannot play the adulteress, she is immaculate and undefiled; she knoweth one house; she keepeth with chaste bashfulness the sanctity of one bed. S. Cypri. de unit. Eccles. See more testimonies of the Fathers alleged for the Church's infallibility and freedom from error in Coccius, Bellarm. and D. Nor. ubi supra.  Fathers, they aver,  
She of her Faith hath so regardless been,  
As since the Apostles she scarce 
(4) It is granted by Protestants themselues, that presently after the Apostles times all things were turned upside-down etc. and that for certain, through the work of Antichrist, the external Church together with the Faith and Sacraments vanished away presently after the Apostles departure (Sebast. Franc. Epist. de abrog. stat. Eccl.) & that the true Church decayed immediately after the Apostles times (M. Fulck Answ. to a Counterf. Cath. p. 35.) yea and that this general defection of the visible Church (foretold 2. Thess. 2.) began to work even in the Apostles times. M. Downh. of Antichrist. l. 2. c. 2. p. 25. See also M. Whitaker Resp. ad Rat. Camp. rat. 7. and count. Dur. l. 7. p. 490. and 461. where he seeks to prove that presently after the Apostles times the true Church was no longer a chaste virgin, but became adulterous and corrupt. See more in the Protest. Apol. p. 129. 130. 131. 222. 223. 301. 490.  e'er was seen  
But tainted, and impure; did wholly lose  
Not only th' 
(5) The Pope of Rome, hath most plainly rooted out the Gospel truly oppressed and overthrown. Luth. Epist. ad Freder. Elect. tom. 7. fol. 506. See him likewise tom. 2. f. 249. 387. and tom. 5. f. 306. 322.  Gospel, but even 
(6) So by little and little true Christ was taken out of the world, and Antichrist put in his stead. Cel. See Curie de amplit. regni Dei l. 1. p. 33. See the like in Luther tom. 3. f. 126. 345. tom. 4. f. 1. tom. 5. f. 306. 376. tom. 6. f. 660.  Christ her Spouse;  
No 
(7) With great distress went they scattering about, seeking some sparks of heavenly light to refresh their Consciences withal, but that light was already throughly quencht-out, so that they could found none. This was a rueful state; this was a lamentable form of God's Church: it was a misery to live therein without the Gospel, without light, without all comfort. Apol. of the Ch. of Engl. part. 5. c. 13. divis. 1. See more in Melancthon or Curion in Chron. l. 4. p. 439. Chemnit. in locis, part. 2. p. 246. Sadl. de vocat. Minist. p. 552. Hospin. hist. Sacram. part. 1. l. 4. p. 291.  spark of true Faith, heavenly fire was cherished;  
All was 
(8) The knowledge of Christ was truly abolished and destroyed. Luth. tom. 7. f. 230. See him tom. 1. f. 387. and M. Bale Apol. ag. Priests. f. 3. and Caluin. l. de vera Reform p. 322. Danae. in l. August. de haeres. c. 9  destroyed, 
(9) The Pope's tyranny hath many Ages agone extinguished the Faith. Luth. tom. 1. f. 77. and 249. and tom. 3. f. 348. 568. to. 4. f. 1. See Sleidan l. 11. f. 240. Melancth. or Carto● in Chron. p. 439. see before at. 7.  extinguished, 
(10) Under Popery that doctrine without which Christianity cannot consist, was all buried and shut out. Calu. l. 4. Instit. c. 2. sect. 2. see Luther tom. 6. f. 199.  buried, 
(11) Certain it is that our Apostolical Bishops reigning, God's faith perished. Luth. tom. 1. f. 375. see M. Bal● Cent. 4. cap 6.  perished,  
Yea even her 
(12) See before xi. 1.18.  soul was 
(13) In times past certain absurd opinions horribly overwhelmed this doctrine (of justification.) Confess. Aug. p. 25. see Sleidan f. 240. Melancth. to. 2. respon ad Cler. Colon. p. 96. 97. 99 Calu. resp. ad Sadol. p. 125. and passim omnes.  overwhelmed quite  
Polluted, 
(14) Schoole-divinitie quite trampled and extinguished the lest sparkles of pure doctrine touching the Law, the Gospel, Faith, & justification before God. Melanct. or Carrion in Chron. p. 439.  and devoid of all true light.  
So that in lieu of being true, say they,  
And faithful to her Spouse, she fell away  
To soul 
(15) It is true, that all the Church was corrupted, all adultress, all Idolatress. Boisseul Confut. Spond. 742. s●● before at 4.  adultery. Did ere fools before  
Strive in this sort to prove their mother whore?   

XLVII. THE JUDGE.  
HVsse 
(1) What did the Popish faith decree (saith M. Fox) concerning Transubstantiation, which he (john Husse) likewise did not confirm? M. Fox in Apoc. c. 11. p. 290. See him further acknowledged by the same M. Fox to have maintained Transubstantiation, in Act. and Monum. p. 209. and 197. I have here the rather given instance of hus for this doctrine of Transubstantiation, then of any learned Catholic, because he is generally by Protestants received for one of their own Church.  holds whole Christ doth in the Eucharist  
Under the forms of bread and wine consist.  
Luther's 
(2) Of the Sacrament of the Altar we decree that the bread and wine in the supper is the true body and blood of Christ; and that it is not only given and received by the godly, but likewise by bad and wicked Christians etc. We respect not the sophistical subtility of Transubstantiation, wherein they feign etc. that true bread doth not remain. For it agreeth best with scripture, that the bread is present & doth remain etc. Luth. artic. Smalkald. part. 3. art. 6.  opinion is, that we are fed  
With Christ's true real flesh, but joined with bread.  
Zuinglius maintaineth, that the bread and wine 
(3) The Eucharist, Communion, or Lord's supper (saith Zuinglius) is nothing else but a Commemoration &c. (tom. 2. f. 212.) it is nothing but a sign or figure, to make us keep in mind the memory of Christ's body, which was delivered for us, etc. This is, that is to say, this signifies my body; which is, as if any woman showing a ring, which for this end her husband had left with her, should say, Behold, this is my husband. Ib. fol. 293. see f. 477. and here before IX. 5.   
Are not Christ's body, but a naked sign.  
Caluin 
(4) We may see therefore (saith Caluin) wherein Luther erred, & in like sort Zuinglius and Oecolampadius. Calu. lib. de Caena Domini Argent. edit. an. 1540 see him further condemning the Lutherans for Consubstantiation, and the immensity of Christ's body, charging them therefore with the error of Martion. Inst. l. 4. c. 17. sect. 16. 17. 18.  dissenting from the former, saith  
'Tis 
(5) In the mystery of the Supper (saith Caluin in Instit. l. 4. c. 17. sect. 11.) by the signs of bread and wine is truly delivered to us Christ's body and blood. And again: In his holy Supper he commandeth me to take, eat, and drink, under the Symbols of bread and wine, his body and blood. I nothing doubt, that both he doth truly deliver them, and I do receive them. ibid. sect. 32. But I deny (saith he a little after) that it can be eaten without the taste of faith. ib. sect. 33. & a few lines after: That Christ should be received without faith is no more agreeing with reason, than seed to bud in the fire.  truly Christ, but to the mouth of faith.  
All these were learned Doctors, and supposed  
To be by th' Spirit to all truth disposed;  
These 
(6) Bohemia for the most part followeth the opinion of john Husse, saith M. Grimst. in his Translat. of the Estates of the world. p. 580. The Marquis of Brandenburg, the Dukes of Saxony, Brunswick, & Wittenberg, the Eearles of Mansfeldt, and the Free-townes, which confine with the Sea and France, follow the profession of Luther. ibid. p. 159. to which we may add out of the same Author Denmark paeg. 666. In Switzerland the doctrine of Zuinglius, as all know, hath possessed 5. of the better Cantons; and as for the Grisons (saith M. Grimston) they of the League, called Grise, are for the most part Catholics, & the rest in a manner all Protestants, which follow Zwinglians' doctrine. ib. p. 280. As for the doctrine of Caluin, it is so generally known to be maintained in England, France, & Holland, as it needs no further testimony.  all have Colleges, and men of name,  
Yea Towns, or Nations, which maintain the same;  
The Scripture's words they did acknowledge all,  
All used the same endeavours, which they call  
The best approved way, and means most fit  
To found the true sense of th' ETERNAL'S Writ;  
They all had skill in tongues, they all perused  
And weighed the Text, they all (they thought) still used 
(7) The assured means assigned by Protestants to found out the undoubted truth by the infallible interpretation of Scripture, is their reading thereof, their conference of places, their weighing of the circumstances of the Text, their skill in the tongues, their diligence, prayer, & such like. See D. Reynolds Confer. p. 83. 84. 92. 98. 99 & M. Whitaker de sacra Scrip. p. 521. 522. 523.   
Due diligence, with prayer, and places hard  
And doubtful speeches carefully compared:  
Yet did they all in this and many more  
Chief heads of Faith, which I have touched before, 
(8) See before, XLI. throughout.   
Dissent so fare, as by a mutual style  
In greatest heat each other to revile  
With th' name of Heretic; and still did grudge  
To be opposed by any: Where's the judge? 
(9) See XLII. throughout. Whereas some may here demand of me, where I found that hus is so severely censured by the other three; I answer, that the doctrine of Transubstantiation, which Husse maintained, is by them condemned in us Catholics for such; as likewise the other Catholic opinions, which he is confessed to have believed, as seven Sacraments (Fox Act. Mon. p. 216.) the Pope's Primacy (M. jacob Def. of the Ch. of Engl. p. 13. and Act. Mon. p. 2●7. 216. Luther Assert. art. 30.) yea & the Mass it-self, as Luther granteth in colloq. Germ. cap. de Missa. See more in M. jacob, ubi suprà.    

XLVIII. Of the Cross, to Ananias.  
SAY, Ananias, whence doth it arise  
That in this sort thou shouldst the Cross 
(1) Luther saith, if he might recover any parcel of the Cross, he would cast it into the darkest & rankest sink. Luth. in Postilla Ecc. Wit. fol. 148. 6. & 149. §. 2. Beza from his hart detesteth the image of the Crucifix. Beza in Colloq. Montispil. & in Ep. 8. 12. Puritans term the cross the mark of the beast, not to be tolerated in Baptism by a timorous conscience. See the survey of Common Prayer pag. 100 102. 103. and their short Treatise of the Cross in 8. Amsterd. 1604. pag. 21.  despise?  
When those Divine Divines, those more than men,  
Those saintlike Sages Austin, Nazianzen,  
Ambrose, both Cyrils, Athanasius,  
●oth Clements, Hierome, Epiphanius,  
●nd all the rest of this grave learned troop  
With reverence still before the Cross did stoop,  
●nd in their actions to prevent all fear  
Of Satan's snares, the Cross chief place did bear.  

(2) By the mystery of this Cross the rude are catechised, the font of Baptism consecrated; with the sign of the same Cross, by imposition of the hand, the baptised receive the gifts of graces; with the character of the same cross Cathedral Churches are dedicated, Altars consecrated, Sacraments with the imposition of our Lords words accomplished Priests also and Levites by this are promoted to holy Orders, and generally all the Ecclesiastical Sacraments are by the virtue of this performed. Aug. ser. 19 de Sanctis Chrifost. hom. 55. in Mat.  Than with the Cross the rude were catechised,  
The font was blessed, the faithful all baptised,  
Churches therewith they still did dedicated,  
Altars, and Christ his body 
(3) With this sign of the Cross the body of our Lord jesus Christ is consecrated. Aug. ser. 101. de tempore.  consecrated,  

(2) By the mystery of this Cross the rude are catechised, the font of Baptism consecrated; with the sign of the same Cross, by imposition of the hand, the baptised receive the gifts of graces; with the character of the same cross Cathedral Churches are dedicated, Altars consecrated, Sacraments with the imposition of our Lords words accomplished Priests also and Levites by this are promoted to holy Orders, and generally all the Ecclesiastical Sacraments are by the virtue of this performed. Aug. ser. 19 de Sanctis Chrifost. hom. 55. in Mat.  The Priest received Orders, and in fine,  
By power and virtue of this sacred sign  
All Sacraments (our bucklers 'gainst hels might)  
Performed were, without 
(4) Which sign of the Cross, unless it be applied to the forehead of them that believe, or to the water itself whereof they are regenerated, or to the oil wherewith they are anointed, or to the sacrifice wherewith they are fed, not any of them is rightly performed. Aug. trac. 118. in joan. ser. 19 de SS. etc.  it nothing right.  

(5) Let us not be ashamed to confess Christ crucified but let the sign of the Cross be confidently imprinted with our finger in the foreheads, and in all things else: Let there be made a Cross when we eat bread, when we drink, when we go forth, when we come in, before sleep, when we lie down, and when we rise; when we go and when we rest. Cyril Hierosol. Catech. 13. At the table, when we see lights, in our chamber, when we sit, what conversation soever we be busyed in, we still make the sign of the cross in our forehead. Tertul. de Corona militis c. 3.  Before they went to sleep, when they awaked  
Before they rose, when they their rest forsaked,  
When they were dressed, before they took the air,  
When they began to study; or prepare  
To eat, or drink, or talk, or light to see,  
Or what soe'er they did, immediately  
They with the Cross against all future harm,  
Than forehead, breasts, and other parts did arm.  

(6) When the soldier of Christ had thus said, he fortified himself with the sign of the Cross, and with constancy of mind and undaunted countenance, without changing colour at all, he joyfully went to punishment. Basil. in magn. orat. Gord. Mart.  Did ever Tyrant seek by threats or pain  
T' enforce t●em from Christ's holy truth refrain?  
Jest they perhaps unarmed should lose the field  
'Gainst threats and pain the Cross was still their shield.  

(7) By the sign of the Cross all magic is depressed, sorcery made of no effect etc. Athanas. de Incarnate. Verbi.  Did any e'er by magic art intent  
To trouble them? The same Cross was their friend.  

(8) Making the sign of the Cross, he without any fear drunk the poison. Greg. Mag. de Sabino Episcopo. Idem lib. 2. Dial. c. 3. where he writes that a poisoned glass was broken by the sign of the Cross; as with a stone.  Did any to them, under fair pretence  
Of love, give poison? Th' Cross was their defence  
They ever he●d. Good Zealous, do not grudge  
Here to admit now an unpartial judge,  
Whether 'tis fit I myself resign  
To their so general judgement, or to thine?  

(9) What do the devil's fear? What do they tremble at? Doubtless at the Cross of Christ, in which they were subdued, in which etc. Fear therefore & trembling will surprise them when they see the sign of the Cross faithfully fixed in us. Orig. Hom. 6. in & Hom. 8. in diversos Euangelij locos Cyrillus Hieros. Catech. 13. Ephrem. ad Monachos paren. 2. Hieron. ad Psal. 85.  They h●ld, I say, that Devils ever fear  
Before the Ensign of the Cross t'appear;  
That Crosses can even with their very sight  

(10) A man using the sign of the Cross doth drive away the deceits of the devil etc. Athana. de Incarnatione Verbi & in vita Antoniuses  Detect their slights, and put them all to flight:  

(11) A certain man called joseph, a Patriarch among the jews, become a Christian, did take a vessel of water before them all, and with a loud voice, imposing with his own finger the sign of the Cross upon the vessel, & calling upon the name of jesus, said thus: In the name of jesus of Nazareth, whom my forefathers crucified, be there power in this water to confounded enchantments and magic etc. which done, all the enchantments were forthwith dissolved. Epiph. Herald 30. cont. Ebionitas.  That crosses can to water power impart  
Straight to dissolve the slights of devilish art,  

(12) The Bishop Donatus came not armed against the Dragon with sword, spear, or dart, but made against him the Cross with his finger in the air, and spit in his face. The Dragon no sooner received the spits into his mouth, but instantly died. Sozomen. l. 7. c. 23. & Chrisost. hom. 55. in Mat.  That Crosses had wild beasts to mildness brought  

(13) Of miracles wrought by the Cross read Theodoret. in vita S. juliani, & vita S. Martiani, & in Philotheo cap. 9 Hieron. in vita Hilarionis, Tert. de scorpiac. Aug. de Civit. Dei lib. 22. c. 8. Victor Vticens. de persecutione Wand. lib. 2. Gregor. Mag. lib. 2. Dial. c. 3. Sulpicius in vita S. Martiani with infinite more.  That Crosses diverse miracles had wrought:  

(14) How great a terror this sign of the Cross is to the devils, he may well know, who hath seen how, adjured by Christ, they fly forth of the bodies which they had possessed: for as he with a word etc. so now his followers cast those foul polluted spirits forth of men, both with the name of their Master, and with the sign of his passion. Lactant. lib. 4. Instit. cap. 27.  That Crosses without doubt can d spossesse  

(15) The impression of the vital sign freeth us from carnal desires, and frames our life to the imitation of God. Dionies. Areop. Eccl. Hierar.  That Crosses can our lose desires repress.  
That such as ere to Crosses have recourse  

(16) What dost thou think the devil will suffer, if he see thee hold that sword wherewith Christ quailed his power? etc. Chrisost. hom. 55. in Mat.  Need not to dread the power of hellish force.  

(17) Be not thou therefore ashamed of so great a good, jest when Christ shall come in his Majesty he be ashamed of thee: for then shalt thou see this sign more bright than the sun beams before Christ etc. Idem in hom. 55. in Mat.  They gave us counsel not to be ashamed  
To use that Cross, wherewith hell's pride was tam'ed,  
Jest when that Christ shall in the fearful day  
That glorious Ensign in the air display  
He our disdain with death shall prosecute  
And be ashamed to hear our shameless suit.  

(18) The Cross is become more famous than diadems or crowns; neither is there a crown greater or ornament to the head, then is the Cross, which is more worthy of all honour. Idem. ibidem.  They prized a Cross more highly fare then gems  
Than gold, than pearl, than Crowns, or diadems,  
And thought the Cross which on the ground was worn,  
Moore than the Crown which Princes heads adorn.  

(19) Theodorus and Valens added the cause of this their statute to be Ne sacrum signum pedibus calcaretur, Jest the holy sign should be trodden underfoot. l. 1. Codi. tit. leg. cum fit nobis. We aught to bless our forehead and breast with the Cross of our Lord, and we tread it under our feet. Paul Diac. lib. 18. rerum Roman. It was a saying of the Emperor Tiberius' 2.  So that the Emperors for reverence sake  
Gave special charge none on the ground should make  
The Cross, because they held it fare unmeet,  
That blessed sign should be defired with feet.  
But it was then (though nowhere now at all)  

(20) Wherefore let us with gentle diligence engrave the Cross in our chambers, in the walls, in the windows, in our foreheads. Chrisost. Hom. 55. in Mat. And in an other place he saith: It is on the walls and tops of houses, in books, in Cities, in towns inhabited and not inhabited. Quod Christus sit Deus. Ruffinus Eccles. hist. lib. 2. c. 29.  First on each window, and on every wall.  
The same Cross then the top of houses crowns  
Adorns great Cities, grace's country Towns;  
Shines bright in holy Churches, no place free  
From that devotion-stirring mystery;  
Which to confirm since scriptures were not found,  

(21) Of these (to wit the making the sign of the Cross in the forehead) and other such like doctrine, if you expect authority from scripture you shall found none: tradition shall be alleged to be the author, custom the confirmer, and faith the observer. Tert. de corona militis cap. 3. the same saith S. Basil de Spiritu Sancto c. 27.  They thought Tradition a sufficient ground.  
And yet thy, Brother, zeal doth never doubt  
At this so much respected sign to flout,  

(22) Others use to make the sign of the Cross upon them with their fingers, to the end that by this sign they may be safe from the Devil etc. this is not piey but magic joannes Brentius in Catechis. explicans symbolum Apostolorum.  And say that when the devil doth departed  
At sight thereof, it is by magic art:  

(23) Christ crucified is better represented by a Cow then a Crucifix. Who belch forth this blasphemy see in Beza Colloq. Mompelgar. pag. 406.  And (thou, good Reader, here avert a while  
Thy face, jest that this clause thy eyes defile,  
And thou, sweet jesus, pardon the words I hate,  
I but thy foes blasphemous words relate)  
And that more truly than a cross, a Cow  
Doth to us all Christ crucified show.  
Tell me be ey and nay (for unto thee  
The spirit reveals all truth) how can it be  
That such great men should walk so fare astray  
And only thou found out the near highway?  
Perhaps they all were fools, thou only wise,  
Thou to the blinded world a sun didst rise,  
To chase all misty shades thou wast elect,  
As worthier fare than they for to detect  
Their faults, and best deserved'st that unto thee  
The spirit should show the truth. Yes verily.   
FINIS.