PURITANISM THE MOTHER, SIN THE DAUGHTER. OR A TREATISE, wherein is demonstrated from Twenty several Doctrines, and Positions of Puritanisme; That the Faith and Religion of the Puritans, doth forcibly induce its Professors to the perpetrating of SIN, and doth warrant the committing of the same.  
WRITTEN By a Catholic Priest, upon occasion of certain late most execrable Actions of some Puritans, expressed in the page following.  
HEREUNTO Is added (as an Appendix) A Funeral Discourse touching the late different Deaths of two most eminent Protestant Divines; to wit Doctor Price Deane of Hereford, and Doctor Butts Vicechancellor of Cambridge. By the same Author.  Non est Arborbona, quae facit fructus malos. Luc. 6. 
Permissu Superiorum, M.DC.XXXIII.   

THE OCCASIONS (lately occurring) of writing this Treatise, are these following.  
IN the year 1632. there was discovered in London a Society of certain Sodomites, to the number of forty, or fifty; all of them being earnest and hot Puritans, who had their common appointed Meeting-place, for their abominable Impiety: Of which number diverse of them (and such as were of good temporal estates and means) were apprehended, and the rest instantly fled.  
In this year 1633. there is one called Henoch A peven, being of age between thirty and forty, and borne in Clun in Shropshire a most fiery Puritan, and one who pretendeth learning. This man, lately killed with an Axe, his own Brother being asleep, and instantly after his own Mother, because both of them (being temperate Protestants) did some few days before, receive the Communion kneeling. This Henoch Apeven being apprehended, and sent to Shrews bury Goal, and questioned of this his bloody Act, justified and defended the same; and produced for it certain misconstrued places, & texts of Scripture, taken from the thirteenth, and seavententh Chapters of Deuteronomy.  
In this year also 1633. there is one Cade a Minister, who was lately before, for diverse years, a stipendiary Preacher at Hayton, a parish Church in Lancashire. This man being in Warington (a Town in the said shire) at a Vintner's house, called Gryses, began to use most earnest words to the said Vintner & others: That for his part, he believed that there was no Christ, no Trinity, no God, besides other most blasphemous speeches, not fit to be set down. The Vintner said to him; Sir, if you be of this judgement, why then do you weekly preach of Christ, of the Trinity, & of God? The Minister replied: I do preach of them, with the same intention that you do draw wine, that is, to maintain myself by this my trade of preaching. The Vintner, not brooking these his blasphemies, accused him thereof (upon his Oath) before a justice of Peace; his Name the Author of this Treatise, living far distant from that Country, could not certainly learn. This justice (being a Puritan) did set at liberty (to the great dislike of diverse) the said Minister upon his Answer, That what he spoke, was spoken only by way of dispute and arguing: The which the Vintner most confidently denied, averring that he spoke them by way of persuasion.  Interrogate Gentes, quis audivit talia horribilia? jerem. 18.  

THE EPISTLE DEDICATORY, To the Unlearned (but well-meaning) Puritan.  
TO You only, whose Understandings, through your Grand masters wicked indoctrinating of you, are corrupted; but Wills good & sincere, do I dedicate this small Worke. My Pen hath here purposely descended so low (not only in style, but even in Matter) as to accommodate itself to such of you, who are unlearned, as indeed most of you are.  
The contents of this work is of that facility and easiness, as that it best may suit to such of you as be illiterate & defective in the Elements, & main Principles of Learning For though the matter here handled, be of such weight, as that it is able to convince the judgement of the most learned Adversary: yet touching the Method used in the delivery hereof, it is facile; seeing you shall not need here to spend the time in searching after the sense of produced places of Scripture; or in revolving the Ecclesiastical Histories of the Church; or in pondering & weighing the places of the Ancient Fathers; all which do stand subject to many difficulties.  
But it will suffice, if so you do but read the many Positions & Tenets of Puritanisme, (the Faith, which I presume yourselves profess) and the lives of the first teachers of them, most answerable to the said Positions; In all which you shall find (& this from their own express Testimonies,) That the very End, or as it were, the Terminus ad quem, Puritanisme in Doctrine, doth finally propend, & incline to, is impurity in manners, and dissolution in life. And therefore the greater commiseration I have, that many of you, I presume (whose wills and endeavours are upright & plain) are infected with the said impious doctrines.  
The first inducement, which importuned my pen to undergo this labour, is the late discovery in London, of a company of Sodomitical Persons; (whereof some are apprehended but diverse fled,) in number about forty, or more; in state competent, and some of very good means; in Religion all Puritans; and in intercourse among themselves (a thing wonderful to be reported) so linked, as that they made a peculiar Society or Body, having a common designed place for their public meetings: So just reason I have to say a little before, 
(a) jerem. 18.  Interrogate Gentes, quis audivit talia horribilia?  
Now, seeing these prodigious Monsters (being so many stains to Nature; for Sodomitae pessimi erant, & peccatores coram Domino nimis) 
(b) Genes. 1●.  are all Puritans in faith, & hold themselves far more illuminated in the Lord, than the more moderate and learned Protestants; of which number of learned Protestants, most do wholly abandon & disclaim from the others Puritanical Doctrines; And further seeing, that they may make show to warrant this their Sodomitical State from their own Principles, admitting them for true: Therefore I have thought good at this present, to set down all such Theorical Positions of Puritanisme, which do even justify Sin, and confidently teach its Proselytes, that the greatest Sin whatsoever, cannot become prejudicial to the salvation of any of the faithful; of which number, all the foresaid portentous Wretches (as being Puritans) even by their own Principles and Doctrines, are taught to be.  
I would not have the moderate and more learned Protestant to think, that I do insimulate him in the rank of the Puritans in general; seeing I well know, that most of those temperate and sober Protestants do disavow, and reject diverse Puritanical Theses, insisted upon hereafter by me. No It is only the Hypocritical Puritan, who can vaunt, and brag of his Enthusiasms, & Illuminations from the Lord, who depresseth & betramples all Virtue, & exercise of pious Works, & who doth blanche & exalt Vice, against whom my Pen is at this time sharpened.  
I well know, that those, who did first stamp most of the doctrines of Puritanisme, as Luther, Swinglius, Caluin etc. were not vulgarly called Puritans; Because in those firster times of Protestancy, the name of Puritan, was scarce heard of; But now this denomination is peculiarly applied to such Protestants, who believing certain most damnable doctrines expressed in this Treatise (& first taught by the former eminent Protestants) do differ by such their belief, from the more grave & learned Protestant, wholly denying them.  
Well, My simple, and uprightly-meaning Puritan; for I presume diverse of You to be such; (whose judgement is wronged by giving assent to thy more learned, but withal more wicked Brethren) I will remit thee to the perusual of this ensuing discourse; which when thou hast maturely weighed, & found (and all, by the confessions of the Adversaries themselves) that the most flagitious Lives of the first teachers of Puritanisme, were in practice most conformable to their own exitial doctrines therein; their wicked conversations thus serving, as a Comment to paraphraze their wicked Positions.  
Then I hope thou wilt cast off all thy Puritanical doctrines, hitherto embraced by thee; or at least wilt have just reason, to censure with greater indifferency, both of the doctrines, & of the first Authors thereof; and then thou mayst call into thy remembrance our Saviour's words; upon which sentence be bold securely to anchor thy judgement: 
(c) Math. 7.  Do men gather grapes of thorns, or figs of thistles? And with this I cease.  
Thine in Christ JESUS, B. C.   

A Table of the twenty Puritanical Doctrines, alleged in this Treatise, which tend to Vice, Sin, and Impiety, in Faith, Life, and Manners.  
1. THe Doctrine of the Private revealing Spirit.  
2. The Doctrine, That God is the Author of Sinne.  
3. That Good works are not only not conducing, but rather hurtful to Salvation; and therefore, That Faith only justifieth.  
4. The Doctrine of Imputative justice.  
5. The Doctrine, touching the lessening of Sin, in respect of Man's Salvation.  
6. The denial of Freewill.  
7. The Doctrine of Reprobation.  
8. The Doctrine of Predestination.  
9 The denial of Purgatory.  
10. The denial of Auricular Confession.  
11. The denial of the Necessity of Baptism.  
12. The Doctrine of Divorce of Married Persons.  
13. The denial of all Authority, in Princes and Magistrates.  
14. The Doctrine of Parity of Ministers.  
15. The Doctrine of Extraordinary Vocation.  
16. The Doctrine, touching Salvation of Heathens.  
17. The denial of Miracles.  
18. The denial of Holy days, Ceremonies, and Images.  
19 The Doctrine of the Inuisibility of the Protestant Church.  
20. The denial of all Prayer, by necessary Inferences, drawn from diverse of the former Doctrines.  
The names of those six Chief Protestants, whose flagitious Lives, being answerable to their wicked Doctrines, are briefly discoursed of, in this Treatise.  
1. Beza.  
2. Caluin.  
3. Ochinus, who first planted Protestancy in England, in K. Edward the sixth his reign.  
4. jacobus Andraeas.  
5. Swinglius.  
6. Luther.   

PURITANISM THE MOTHER, SIN THE DAUGHTER.  

The I. Part.  
BEFORE we begin to unfold the particular doctrines and Positions of Puritanisme, (all being even great, and as it were in labour with Libertinism in manners) I hold, it will not be reputed a superfluous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or By-matter (but rather a point much conducing to our project in general) if I briefly touch upon the necessiity of Holiness of doctrine, in the faith of Christ. For the better understanding of which point, we are to conceive, that God's sacred Writ describeth two ways of a Christian man; the one it termeth The straight way (meaning of austerity and piety) which leadeth 
(a) Math. 7. & Luke 13.  to life. This is 
(b) Math. 22.  the way of God; 
(c) Esay 26.  The way of justice; 
(d) Hebr. 19  in which we ought to walk pleasing God. So deservedly did the Psalmist celebrate the doctrine of God touching manners, in these words of praise: 
(e) Psalm. 29.  Lex Domini immaculata, testimonium fidele, praeceptum Domini illucidum. To this way the Scripture opposeth the way called, The broad way. This is that 
(f) Math. 7.  lata porta, & spaciosa, quae ducit ad perditionem: the broad and spacious gate which leadeth to destruction; 
(g) ●. Pet. 3.  promising liberty; and 
(h) jude l. 4.  transferring the grace of God into wantonness. Thus we see, that the faith and doctrine of Christ (by which we are to regulate and govern our conversation and manners) ought to be in it own nature, most incontaminate, pure, and holy; voiding the soul of man, of unlawful concupiscence and desires.  
That the Catholic Faith of the Roman Church teacheth this straight way of virtue and piety, is most evident. For it teacheth her children to make restitution for wrongs committed; It teacheth, Confession of sins (most ungrateful to man's nature,) and tieth the Confitent to sorrow for his sins, and to perform his enjoined Penance; It teacheth the keeping of set Fasts, and of prescript times of Prayer; It teacheth the practising of all good works; It teacheth the perfection of Evangelicall Counsels, to wit, voluntary Chastity, Poverty, and Obedience; briefly, it teacheth and instructeth her children in points, most opposite and contrary to all those licentious Positions of Puritanisme, insisted by me in this ensuing Treatise: A course of life so peculiar to the members of the Catholic Church, as that some of our Adversaries thus fully confess hereof: 
(i) jacob. Andraea● in Concione 4. in c. ●●. Lucae.  A serious and Christian discipline, is censured with us, as a new Papacy, and a new Monachisme. And Caluin himself acknowledgeth no less of our Professors of former times, reprehending them for the same in these words: 
(k) Calu l. 4. instit. cap. 12. sect. 8.  Quadratus in parte excusari nullo modo potest etc. In which course (meaning a rigid course of life and penance) the immoderate austerity of the Ancients cannot be excused, which did wholly differ from the Commandment of the Lord, and was also otherwise in itself most dangerous. Thus Caluin.  
But now; if (on the contrary) we cast our judgements to the beholding of the many Theses, and Speculations of Puritanisme, (whereof I have made choice only of Twenty, hereafter laid open in this short Treatise) all which are even fraught, and loaden with liberty of doctrine; and withal, if we do observe, how no meaner men, than the first broachers of them (as willing to be most firm, and true to their own Principles) have incorporated the said doctrines in their own most wicked lyves (both which points are the Subjects of the two different Parts of this small Work, and both proved from the Adversaries own express words,) we shall rest even amazed thereat: such a conformity and precise correspondency did their lyves bear to their doctrines.  
We observe, that Nature, which is God's subordinate Instrument, or Lieutenant (as I may call it) governing under his divine Majesty the Universe of the whole world, is endued (among many others) with this one Privilege; to wit, that if no preveniency be made through the indisposition of the secondary causes, that the like in Nature ever produceth and begetteth the like. Thus irreasonable Creatures do engender irreasonable Creatures, and men beget men; and this oftentimes with such a great resemblance & similitude in the particulars, as that we may easily glass the Father's eye in the Child's face. The like (by allusion) we may affirm of the Theorems and Principles of faith, whose immediate subject is Morality or Conversation of life. If the Thearemes do resent of virtue, piety, and devotion; the fruits which they beget in man's soul believing them, are virtuousness of life, Practise of good works, Austerity in manners, and the like. But if the Theorems be of such nature, as that they send & steam forth nothing else, them sensuality, libertinism, and voluptuousness; then such as give assent and belief to the said Theorems, do in their manners participate of the same profane Qualities.  
Touching the virtuous lives of Catholics in particular, proceeding from their doctrines teaching virtue, I will not here in the displaying thereof laboriously insist; since my main Project at this present is, to spend these ensuing leaves in this later point, to wit, to demonstrate first, that the Principles of Puritanisme do involve in themselves the warranting of vice, falsehood, and Impiety, and the dishonouring of virtue: And secondly, that the first Inventors or coiners of them, sucking from their own grounds & elements of doctrine (tanquam ex traduce) the secret poison lying in them, have been men of most enormous, and facinorous lives. And now to begin with the doctrines.  
1. First I will begin with their chief Principle of the Private Spirit, which they describe very gloriously to be, 
(1) D. Whitak. in controvers. 1 q. 5. c. 3. & 11.  A persuasion of the truth from the Holy Ghost, in the secret closet of the believers hart. With this I begin, in that it comprehendeth within itself (as a greater number doth many lesser) diverse other positions of liberty. For first it begets an unaccustomed pride, and elation of mind, in the believers of this doctrine; seeing it teacheth, that every one; that enjoyeth this spirit (as every Puritan by his own religion ought to believe, that he enjoyeth it) is to prefer in exposition of Scripture, & determining points of faith, Himself, above all other men's authorities of God's Church whosoever. And therefore Luther, as resting himself upon this ground, writeth: 
(2) tom. 2. contra Regem Angliae. fol. 344.  God's word is above all etc. I regard not, if a thousand Augustine's, a thousand Cyprians, a thousand Churches stood against me. And another, as presuming to enjoy this spirit, thus condemneth all General Counsels: 
(3) Peter Martyr l. de votis. p. 476.  As long as we insist in General Counsels, so long we shall continue in the Papists errors. And the same privilege of this spirit doth every obscure particular Minister (by the help of his own spirit) challenge to himself. Now, what an insufferable pride is it for a fellow, being but one, a man lately appearing, & for most part but meanly learned, to advance his judgement in matters of faith and Religion above so many, so ancient, and so learned Doctors and Fathers of Christ's Church, as have flourished?  
The second kind of Sin flowing from this Principle, is Multiplicity of heresies; Seeing all heresies fortify themselves for the time, under the rampyer of this Private Spirit in interpreting the Scriptures. And from hence it is, that Vincentius Lyrinensis complaineth of the Spiritualists of his days in these words: 
(4) l. adverse. haeres.  An Haeretici divinis Scripturae etc. Do Heretics city the divine testimonies of Scripture? They do, and that most vehemently; but therefore they are so much the more to be taken heed of. And hence also riseth that Hydra of different Sects and heresies in these days, as the Moderate Protestant, the Puritan, the Brownist, the Anabaptist, the Antitrinitarians, & others; all which heresies did first take their root from each particular man's private spirit, interpreting the Scripture in a different sense and construction from the rest of his Brethren. And hereupon it proceedeth that so many hundreds of books mentioned by Coccius, and by 
(5) Coccius in thesauro tom. 2. & Hospiniam in his Historia Sacramentaria parte altera.  Hospinian the Protestant, are written by the Professors of the foresaid Sects, one against another; and often by men of the same Religion, even against others of their own Brethren.  
The third current of this Revealing Spirit runneth not only to interpreting of passages of Scriptures, which merely touch Speculation in matters of faith; but also to give most sensual explications of such Texts thereof, as may best sort to liberty and sin. Thus (but to instance in one, in place of many) the private Spirit hath cast such an exposition of these words: 
(6) Matth. c. 5.  qui dimiserit uxorem suam, exceptâ fornicationis causâ, facit eam maechari: & Qui dimissam duxerit, adulterate. Whosoever shall dimisse his wife, except for cause of fornication, maketh her to commit adultery: and he, that shall marry her that is dimissed, committeth adultery. As that it teacheth that in case of fornication on the wifes side, the husband may marry again; and consequently if his future wives should offend therein, might have a dozen, twenty, or more wives living all at one instant. Thus the Private Spirit for his better maintaining of his voluptuous doctrine of Polygamy referreth those words, excepta fornication, to be the cause of taking a second wife, which are to be referred only to the cause of a man's dimitting, or parting with his wife, according to the exposition of 
(7) In exposit. huius loci.  Jerome, & almost all others.  
2. In this next place I proceed to that doctrine of theirs, which teacheth that God is the Author of sin; seeing this blasphemy implicitly containeth within itself (as a greater circle doth the less) diverse other strange Paradoxes, taught by the Puritans. And first we find Luther thus to teach: 
(a) Luth. in assertion. damnat. per Leonem. art. 36.  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? Again; 
(b) Vbi supra. Art. 36.  Nullius est in manu etc. It is not in the power of any man, to think evil or good; but all things proceed from absolute necessity. Swinglius heerto accordeth saying: 
(c) Tom. 2. de Prouident● Dei. fol. 166. saith: Movet Deus latronem ad occidendum etc. and there again: Deo impullore latro occidit. and finally, Latro coactus est ad peccandum.  God moveth the thief to kill, & the thief killeth, God procuring him. Yea, the thief is enforced to kill. Melancthon thus affirmeth of the adultery of David: 
(d) In Rom. 8.  The adultery of David was the proper work of God, as was the conversion of Paul. Which sentence in Melancthon 
(e) L. de univers. Grat. p. ●09.  Hemingius the Protestant reciteth, & utterly condemneth Melancthon for such his judgement therein. Caluin saith: 
(f) Instit. l. ●. c. 18. sect. 1.  That God pronounceth Absaloms' incestuous pollution of his father's bed, to be his own work. And further Caluin layeth the foundation of this his doctrine in these words: 
(g) justit. l. 3 c. 23. sect. 6.  What thing soever God doth foresee, the same he willeth: and upon this false ground concludeth, that God causeth sin in man, because he fore-feeth it in him. Beza conspireth in judgement with the former Authors, thus plainly teaching: 
(h) In his display of Popish practices. p. 202.  God exciteth the wicked will of one thief to kill another, guideth his hand and weapon, justly enforcing the will of the thief.  
Finally (to omit many others) D. Willet thus jumpeth with the former, saying: 
(i) In Synops. Papism. pa. 563.  God not only permitteth, but leadeth into temptation, with an active power, and not permissively. Now, howsoever the forenamed Authors do seek to avoid in words, the scandal necessarily attending on this their blasphemous doctrine; yet they stand so justly chargeable with teaching, that God is the author of sin, as that they are for their maintaining this their doctrine, written against by diverse other most learned Protestants, as by Osiander the Protestant, whose words are these: 
(k) Enchirid. contra Caluinist. c. 7.  There openeth a gulf of hell of Caluinian doctrine, in which God is said to be the Author of sin. By Castalio, thus inveighing against Caluin: 
(l) Lib ad Calu. de praedest.  By this means not the devil, but the God of Caluin is the Father of lies; By jacobus Andreas, who thus plainly writeth; 
(m) In epit tom. Colloq. Montisbelgar. p. 47.  Deus est author peccati secundum Bezam; finally by 
(n) In Ecclesiast. Policy. l. 5. p. 104.  M. Hooker, 
(o) In his defence of M. Hooker. pag. 62.  D. Covell, and diverse others for brevity here omitted: so crass and repugnant is this their doctrine to those words of holy writ: Non Deus volens iniquitatem, tu es; as also to the sentence of S. james the Apostle: 
(q) Cap. 1.  let no man when he is tempted, say he is tempted of God; for God is not a tempter of Evils, & he temptteth no man; but every one is tempted of his own concupiscence etc. 
(p) Psalm. 55.   
Now, admitting this doctrine of God, being the Author of our sin, to be true; how willingly is man drawn to Sin by giving assent thereto? Seeing by this doctrine he may disburden himself of all fault therein, and transfer it upon God, as being the highest and most forcible cause or agent thereof: so strong a sanctuary he hath for his Sinne. And which is more, he may pretend, that if it be the part of a dutiful Subject, officiously to perform, what his Prince commandeth; much more than doth that man deserve reward (rather than punishment) who with all sedulity, and readiness of mind and will stands prepared (as an inferior and serviceable Instrument) to put that in execution, which God) who is the supreme Lord of all) commandeth, willeth, and even forceth him to act, or do. And yet more; this doctrine even potentially commandeth us to sin; seeing the Scripture exhorteth us in infinite places to do good, & consequently to sin; for sin (if God be the Author thereof) is good; for we read: 
(r) Genes. 1.  Cuncta quae fecerat Deus, erant valde bona.  
Lastly by this doctrine, we ought not to repeat that passager in our Lord's Prayer: Forgive us our trespasses etc. by reason we do not offend in committing them; since not we, but God worketh them: yea, we should rather be blamed and rebuked for reciting of the said sentence; because it would imply that we had some penitency, and repentance of them; but it is a thing displeasing to God, for man to have a dislike of that which God worketh in him, or to be refractory or stubborn to his will and disposal; since the same Lord's Prayer teacheth us, that we ought in all things to say, Fiat voluntas tua. Seest thou not (good Reader) not only how potently this former blasphemous doctrine moveth man to commit any sin whatsoever, as laying the fault thereof upon God; but also how it freeth him from all future grief or repentance thereof; as presuming himself to be but a naked Instrument, necessarily concurring to the performance of Gods will and pleasure in him? And thus fare of the working efficacy of this most impious doctrine, of God being the Author of sin.  
3. In this next place we will descend to the doctrine touching Good works, first broached by Luther, and others, and now entertained by the Puritans of these days; where we shall find, that in their depressing of them they are most luxuriant and plentiful; and consequently, that they bear a favourable eye to vice and sensuality. And first I will display their doctrines of good works in general; that performed, I will descend to good works in particular. Now for the greater underualewing of them, Luther thus endodoctrinateth his followers. 
(r) In his sermons englished 1578. pag. 47.  Works take their goodness of the Author; and 
(s) Ibid. pa. 276.  no work is disallowed, unless the author thereof be disallowed Luther further thus teacheth: 
(t) Luther upon the Galath. englished. fol. 68  It is impiety to affirm, that faith, except it be adorned with charity, iustifyeth not.  
Swinglius expressly saith (thereby to deter men from practising of good works) that, quaecunque promissa operibus nostris facta sunt, Hyperbolae sunt; All promises made in the Scripture to our works: As, if thou wilt enter into life, keep the Commandments etc. are but amplifications of speech above the truth.  
M. Fox recordeth, tindal the Protestant to say: 
(u) Act. Mon. pag. 1336.  That there is no one work better than another: as touching pleasing of God: to make water, to wash dishes, to be a Sour, or an Apostle, all is one to please God. These men yet proceed further: for Illyricus (the famous Lutherane) thus writeth: 
(x) Il●yrie. in praefat. ad Rom.  To affirm that good works be in any respect necessary to salvation, (he meaning only, but by way of accompanying faith) is a Papistical error: he further terming it: The doctrine of the new Papists. And Conradus Slussemburg (the great Protestant) writeth: that 
(y) In Catalogue. Haeret. l. ●3. in epist. dedicatoriâ. p. 22.  Good works are not necessary (necessitate praesentiae) by way of presence to man's justification. Yea Luther proceedeth yet further, teaching (mark good Reader and be amazed) that, 
(z) Luth. tom. 1. propos. 3.  Fides nisi sit sine etc. faith, except it be without even the least good works, doth not justify, nay it is not faith. Which saying 
(a) In his defence of M. Hooker, printed 1603. pa. 42.  D. Covell, acknowledging it to be Luther's, termeth: 
(b) In his defence of M. Hooker. pag. 42.  Harsh, and justly called in question by the Church of Rome. Upon this former doctrine these men further teach, 
(c) Luth. serm. de Moyse.  that the keeping of the ten Commandments do not belong to us Christians. And the Divines of Wittenberg (as also Melancthon) are also charged with this error by 
(d) Hutterus in his explicat. libri Concordiae. printed 1608. art. 5. c. 1 pag. 478  Hutterus, public Protestant Professor at Wittenberg: He calling the defendours of this position: Anti-nomi, that is, Enemies to the Law.  
The same doctrine is (to omit others) taught by M. Fox, thus saying: 
(e) Act. Mon. 1335.  The ten Commandments were given us, not to keep them, but to know our damnation, and to call for mercy of God. With whom agreeth herein D. Whitakers in these words: 
(f) Contra Camp. rai. 8.  Qui credunt, ij non sunt sub lege, sed sub gratia etc. They which believe are not under the Law, but under Grace. What is more to be said? Christians are freed from the curse of the Law; meaning from the punishment, due for the breach of the Commandments. I will conclude this point with D. willet's words: 
(g) Synops. Pap. pag. 564.  The law remaineth still impossible to be kept by us, through she weakness of our flesh, etc. Thus by these men's doctrine we sinne not in breaking any of the Commandments, as in stealing, committing adultery, and the like; for man sinneth only in breach of those precepts which are given him to observe and keep. To conclude this passage of good works in general, Luther's judgement of works is this: 
(h) Luth. in Assert. Art. 32●  All good works, God judging them, are mortal sins, God resting propitious, venial and more pardonable.  
Now, if Luther's doctrine be here good, then followeth it, that who laboureth to perform a good work, is of the devil: my reason is this: we read, that 
(i) 1. john. 3.  who committeth sin is of the Devil: but who doth a good work, sinneth: because by the former doctrine of Luther, we are taught, that every good work is sin. Thus according to Luther's doctrine, he sinneth, who prayeth, who practiseth the works of faith, hope, and Charity, seeing all these in the judgement of Luther, are sins. Again, God's word commandeth us to fly sin: 
(k) Psal. 36.  Declina à malo, Therefore we are commanded by God to fly the doing of any good work; because every good work in Luther's judgement, is sin. See how forcibly this doctrine of Luther by necessary sequels & deductions withdraweth us from the practising of virtue, and exercise of Good Works. Now to come to good works in particular.  
The three principal Good works, which necessarily and essentially concur to the vows of every Religious order are; to wit, Chastity, by the which a man voweth perpetual continency from the pleasures of the flesh, according to that, 
(l) Math. ●9.  Sunt Eunuchi, qui seipsos castraverunt, propter regnum caelorum. Poverty, by the which is voluntarily renounced the enjoying in private of any temporal goods, as riches, honours etc. only resting content with poor fare, or diet, and apparel; 
(m) Math. 19  Si vis perfectus esse, vade, vend omnia quae habes, & da pauperibus, & habebis the saurum in caelo.  
Obedience, through which the will & mind of one stands, in all lawful things subject to the will and disposal of his superior. Now mark, how these three virtues are betrampled upon by our Adversaries, with all indignity and scorn. Touching Chastity, D. Whitakers judgement is, That 
(o) Contra Cam●rat. 8. p. 15●.  Virginity is not simply good; but after a certain manner. But Luther proceedeth further, saying: 
(p) Tom. ●. Wittenberg. ad cap. 7.1. Cor.  If we respect the nature of Matrimony, and single life, Matrimony is as gold, and the spiritual state of single life, as dung.  
Concerning Voluntary Poverty, D. willet's censure is this: 
(q) In his Synops. pag. 245.  He is an Enemy to the glory, of God, who changeth his rich estate, wherein he may serve God, for a poor. Touching Obedience, you may see how they stand disaffected towards it even out of their own not practising of it, since they loathe all Obedience with a most inexplicable dislike. I will close this point with their doctrine of fasting, to which virtue the Religious men of the Catholic Church are most devoted; M. Perkins judgement is, that 
(r) In his reformed Catholic. pag. 220.  fasting in itself is a thing indifferent, as is eating, and drinking. And D. Willet accordeth thereto, thus writing: 
(s) In Synops. pag. 241.  Neither is God better worshipped by eating, or not eating. And more particularly touching the denial of set times of fasting, appointed only for spiritual ends, 
(1) D. Fulk against the Rhemish Testam. in Math. 15.  D. Fulke is not ashamed to object and insist in the authority of the old Heretic Montanus, for the denial thereof. And D. Whitakers blusheth not to call the Catholic Churches use therein, 
(2) D. Whitak, count. Duraeum. l. 9 pa. 839.  The doctrine of Devils. Thus far of the former points, of Vowed Chastity, voluntary Poverty, voluntary Obedience, and fasting; in the depressing whereof, our Adversaries do withal depress our Catholic doctrine of Evangelicall Counsels, which teacheth man to arrive to more high points of perfection in virtue, than the vulgar and common sort of Christians are accustomed to exercise. And upon these grounds and doctrines they deny the lawfulness of Monasteries, and other Religious houses; whitherunto men and women retire themselves, for the better serving of God in austerity of life, & abandoning the pleasures of the world, so pernicious and exitial to man's soul.  
4. In the next place we will touch a little upon our Adversary's doctrine, of Imputative justice; by which they teach, that man hath no true and real justice contracted of faith, hope, and charity, inherent in his soul, but that his justice is merely relative, as being only an application of Christ's justice unto him. By the which nevertheless Caluin teacheth, that 
(t) L. 3. Instit. c. 2. numb. 28.42.  a man is as secure of his salvation; as if he did already enjoy heaven. And accordingly hereto our Adversaries further teach, that 
(u) Illyricus in varijs libris de Originali peccato Calui. Insti. l. 2. c. 3. Kempnit. contra cens. Col.  the Image of God is wholly obliterated in man; all his fair impressions are so extinct, as that the regenerate and Holy man is intrinsically nothing else, then mere Corruption or contagion. Now these doctrines are forged by them, thereby to withdraw us from seeking to be truly virtuous, (seeing by this their former doctrine, man is not possibly capable thereof;) but that thereby we disburdening ourselves of keeping the Commandments, or exercising of virtuous actions, may only by faith seek to lay hands upon the kingdom of Heaven.  
5. But now to cast our eye upon the other end of the balance, & as we have here above seen, how our Adversaries have depressed & beaten down the worth of all virtue & good works; so let us a little consider, how they labour to extenuate, and lessen by their positions, the atrocity of all Vice and Impiety, that so they may seem less worthy of reprehension and dislike, for their embracing of such courses. And first. Let us take into our consideration, that Position of theirs, which teacheth, that all sins 
(x) So teacheth Calu. in Antidote. Conc. Trident. And Wickliff apud Waldens. de Sacram. c. 134.  are equal, if so God, as judge, do weigh and ponderate them. Now doth not this doctrine much encourage that man, who is resolved to commit but any one lesser sin, also to perpetrate the most sacinorous crime whatsoever, seeing he is hereby taught, that the lesser sin, and the greatest are alike, and of the same nature, in God's just trutination & weighing of them? But to proceed further. Touching the division of sins, they teach, that to the true Professors of the Gospel, the most flagitious sin that is, is only 
(y) Musculus in loc. come. de peccat. sect. 5. D. Fulk against the Rhemish Test. in epist. loan sect. 5 Calu. Instit. l. 3 c. 4. sect. 28.  Venial: thus they, making the difference of sins not to proceed from their difference in their own nature, but from the diversity of the parties committing them. Now every one of our Precisians is bound by the Principles of his own Religion, to believe himself to be one of the faithful: Therefore let him sin in never so grievous a manner, such sin in him is but venial, and easily pardonable. O Frenzy of judgement! And hence it is, that some of them do thus write: 
(z) D. Wotton in his answer to the late Popish Articles. pag. 92. & 41.  To the faithful the sin is pardoned, as soon as it is committed. And D. Whitakers accordingly teacheth, that, 
(a) De Eccles contra Bellar. controu. 2 q. 5. pag. 301.  Si quis actum fidei habet, ei peccata non nocent; who exerciseth an act of faith (to wit, that Christ died for him) that man no sins can hurt. And hence further it is, that D. Fulke teacheth that 
(b) In the Tower disput. with Edm. Cam●ian, the second day's Conference.  David when he committed adultery, was and remained the child of God: And again, M. Fox thus writeth: 
(c) Act. Mon. pag. 1338.  When we sin, we diminish not the glory of God, all the danger of sinning, being the evil example of our neighbour. Another saith: That 
(d) Vide Epitome. Colloq. Montisbelg. p. 44. & 48.  He, who doth once truly believe, cannot afterwards fall from the grace of God, or lose his faith by adultery, or any other like sin: and accordingly, Beza affirmeth, that 
(e) Beza in respon ad Colloq. Montisbel part. alter p. 73.  David by his adultery and murder did not lose the Holy Ghost, and fall from his faith. And if David still continued in that happy state, why may not other Adulterers and murderers enjoy the same privilege and warrant? To conclude, the last up shot of them in this point is thus delivered in Luther's words: 
(f) Luth. in captivit. Babylon. fol. 74.  Ita diues est homo Christianus etc. A Christian man is so rich, as that he cannot lose his salvation, quantiscunque peccatis, by any sins how great soever, except he will not believe. And for a close of all, he further thus teacheth: 
(g) Luth. in loc. come. cl●ss 5 c. 17. p. 68   nihil iustificat, nisi fides; ita nihil peccat, nisi incredulitas. As nothing iustifyeth, but faith, so nothing sinneth, but unbelief and incredulity. Thus far hereof.  
Now to recapitulate a little. If a man cannot lose his salvation, but only by want of belief: if a Murderer and adulterer, even during the time of perpetrating these acts, do not lose the Holy Ghost, but remaineth the child of God; if who once believeth cannot after fall from the grace of God; if one act of faith taketh away all Sin; if sin be pardoned to the faithful, as soon as it is committed; if to the faithful the most atrocious Sin is but venial; if the greatest Sin be but equal to the least; To conclude, if we are to believe, that not we, but God himself is the author of our sin, he forcing, and compelling us to theft, murder etc. and that the Adultery of David was God's proper work; I leave to any indifferent judgement, whether considering how prove and propense Man is to Sin of his own corrupt nature, these Theorems and Principles of our Adversaries do not mightly encourage men to commit Sin, and this with all impunity, and want of fear of punishment.  
But I will conclude these two former paragraphs of good works, and sins, with some acknowledgements of the learned Protestant's touching these two former points; and how prejudicial this doctrine of a justifying faith is to virtue, and grateful to sinners. jacobus Andrea's (that learned Protestant) speaking in the person of these defendours of only faith, with reprehension of them, thus discourseth: 
(h) Concione 4. in c. 21. Lucae.  We have learned to be saved only by faith, we cannot satisfy by our Alms, fasting, prayer; therefore permit us, that we may give over these things, seeing that we may be saved otherwise by the grace of God. And further the same Protestant thus writeth: 
(i) Andraeas', ubi supra.  That all the world may know them to be no Papists, nor to trust in good works, they take course to put none in practice. Whereunto M. Stubs the Protestant, thus accordeth: 
(k) In his Motives to good works, printed 15●6. pag. ●2.  The Protestant trusteth to be saved by a bare and naked faith (deceiving himself) without good works, and therefore either careth not for them, or at least setteth little by them. Who further thus writeth: There are (I fear me) more good works done daily by the Papists, then by the Protestants; he giving his reason thereof in his former words: so evident it is, even by the confessions of the learned Protestants themselves, that the doctrine of only faith, of disualewing the worth of good works, and of lessening the grievousness of Sin, openeth a fludgate to all Impiety whatsoever, and precludeth or shutteth up the way, for the exercise of Virtue, and Piety.  
6. In this place I will treat of . The which our Adversaries deny to be in man, The Protestants are so full and confessed in the denial of freewill, as it would be but superfluous to amass together the many such their aknowledgments. Therefore I will content myself with Luther's doctrine herein. His words are these: 
(l) Luth. in assertion. Art. 36. Th' same doctrine is taught by Caluin Instit. l. 2. c. 3. sect. 11. by M. Willet his Synops. pag. 808. 810. & by all other Precisians.   is a fiction in things, or a title without substance, because it is in no man's power to think any thing evil or good, but all things etc. happen by absolute necessity. And thereupon in hatred of freewill, Luther did write a book, entituling it, de seruo arbitrio; in one place whereof he thus further teacheth: The foreknowledge and omnipotency of God fighteth against our freewill. So forgetful it seems was Luther of those words of our Saviour: 
(m) Math. 23.  How often would I have gathered thy children together etc. and thou wouldst not?  
Now doth not the denial of  become a Sanctuary for all Sins whatsoever? May not the thief say in his own defence by force of this doctrine; that it is not in his Freewill or choice to forbear stealing, the Murderer to forbear Homicide & Mans-slaughter, the fornicator and adulterous man or woman to forbear Adultery or Fornication, the traitor to forbear committing of treason against his Prince or common wealth? & are they not all secured and justly exempt from all punishments for such their sins, admitting (as they are catechised by this their denial of Freewill) that it was not in their power to abstain from the perpetrating of the foresaid sins? Since punishment is due only to such transgressions, which are in the power of the transgressor to perform, or not to perform.  
7. I will next come to our Adversary's doctrine of Reprobation and Predestination; since they chief depend upon the denial of freewill. Touching Reprobation they thus teach. Caluin thus writeth of this point: 
(n) Calu. Instit. l. 3. c. 23. sect. 6.  Consilio nutuque etc. God 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 God: and this without any respect had to their works good or evil. And Beza further in defence hereof maintaineth that 
(o) In respon ad act. Colloq. Montisbelg. part. alter. pag. 215. & 221.  God did not suffer death for those men, so ordained to destruction.  
The same Beza further yet proceedeth herein, thus saying: 
(p) Beza ubi supr. in praefat. p. ●1. et. p. 123.  Many Infants (of believing Parents) being baptised, are notwithstanding damned though the secret decree of God. And hee●pon he most blasphemously thus concludeth: 
(q) Bez. in his Treatise Englished and entitled the display of Popish practices. pag. 17. & 31.  God createth some to destruction, createth to perdition, predestinateth some to his hatred & destruction. So little Beza regardeth those words of holy writ: 
(r) Ezech. 33.  As I live, saith the Lord, I desire not the death of the wicked, but that the wicked turn from his ways, & live. And again: 
(s) 2. Petr● 3. & 1. Thessal. 5.  God is not willing, that any perish, but that all return to penance.  
8. Now, touching the doctrine of the Certainty of man's salvation, or Predestination, thus our Adversaries teach. Luther affirmeth, that 
(t) Tom. ●. epist. Latin. fol. 334. add Philipp.  no sin can draw us from Christ, although we should commit fornication, or kill a thousand times in one day. And jacobus Andraeas confirmeth the same in these words: 
(u) In epitome. Colloq. Montisbelg. pag. 48. & 44.  He who once truly believeth cannot afterwards fall from the grace of God by his adultery, or any other like sins; And heerupon (as above it is set down) they teach, that David, when he did commit murder, was, and remained the Child of God, and consequently, he was certain of his salvation. To which end of certainty of Salvation, D. Whitakers thus writeth: Fides 
(x) D. Whitak. contra Camp. rat. 8.  aut perpetua, aut nulla est. And hereupon they conclude, that even during man's committing of Sin, he is certain of Salvation, seeing it would otherwise follow, (which our Adversaries will not admit) that his former certainty was no certainty at all: so cross these men tread to the steps of the holy Scripture: 
(y) Ezech. 18.  If the just man do turn away from his righteousness etc. in his sin he shall dye. And, 
(z) Rom. 11.  If we abide in his goodness, otherwise we shallbe cut of.  
Well now, to look back upon these two doctrines of our Adversaries, touching Reprobation, and Predestination or Election: mark, how forcibly they incite a man to all turpitude in manners: may not any man believing the same doctrines to be true, thus dispute with himself? Either I am already unalterably and infallibly reprobated to Hell, or predestinated to Heaven, and this without any reference or foresight of my works, good or bad. (this the former alleged Protestants teach me to believe, & this I am to believe) If I be reprobated, let me exercise never so many good works, and live piously in the highest degree, yet certain it is, I shallbe damned. If I be predestinated to Salvation and Heaven, then cannot any sins committed by me (though never so great and enormous, seeing my predestination is without prevision of works) hinder my Salvation, but certainly and assuredly I shallbe saved. Seeing then a bad life cannot hinder my salvation, nor a good life prevent my Reprobation, I will during the time I live, enjoy all pleasures whatsoever (though never so unlawful and prohibited in the Holy Scripture) without any remorse of conscience. Upon these said grounds the believers of them may, in this former manner discourse, and I probably assure myself, that many hundreds in England believing our Adversary's doctrines therein, do upon such their belief, ingulfe themselves in all wickedness, and dissolution of life and manners. Thus fare briefly of this point.  
9 I proceed to their denial of Purgatory. By the denial thereof men are taught, that let them practise all wickedness whatsoever, either in murder, adultery, fornication, Robbery, extorsion or any otherwise, yet if at the hour of his death, a man have but on act of faith, he is certain to go immediately to Heaven, without suffering any temporal pains for his former Sins, or without making restiturion for the injustice, losses, and wrongs by him proffered to others. Now this doctrine (I say) much encourageth men to Sin; and the rather, seeing their final Salvation resteth only but upon a bare act of faith and belief, which they maintain, ever to be in the power of the faithful to perform: So little ear they give to those words of Holy Scripture, spoken of the state of the man cast in prison, whereby is shadowed the soul in Purgatory: 
(a) Math. 5.  Non exibis inde, donec reddas novissimum quadrantem.  
10. The denial of Auricular Confession of our sins, in like sort much harteneth a man to sin, seeing by that doctrine he is taught, that it is sufficient to confess them in hart only to God: whereas on the contrary, to believe, that God hath appointed, that there are certain men allotted by him in his Church, to hear all particular sins of others, much deterreth and withdraweth us from sinning, considering that shame is a great hindrance of sins, and how ungrateful and unpleasing it is to man's nature to reveal every secret sin, even in express and particular words (or else not to have them remitted to him) to another man. But we must rest contented with the Institution of Christ: 
(b) Ioa●. 20.  Whose sins you shall forgive, they are forgiven; and whose you shall retain, they are retained. But how shall it be known, what sins are to be forgiven, and what sins to be retained, except it be first known, what the particular sins are?  
11. Our Adversary's denial of the necessity of Baptism, causeth (no doubt) that many Children borne of Puritan Parents are not baptised at all, but remain during all their life in that Heathenish estate, subject to eternal damnation. That the necessity of this Sacrament is not required, is taught by Luther, who thus teacheth: 
(c) Lib. de captiu. Babylon.  If thou hast received Baptism, it is well, if thou wantest it, no loss: Believe, and thou art saved before thou be baptised. That Baptism of Children borne of the faithful, is not necessary, is further taught (as appeareth from the 
(d) Pag. 105.  Survey of the book of Common Prayer) by 
(e) In his meditation upon the 122. Psalm. pag 92.  M. Willet, and most resolutely by Caluin, and Beza in many places overlong to recite. But we find Gods Holy Word to teach the contrary: 
(f) joan. 3.  Unless a man be borne again of water and the spirit, he cannot enter into the Kingdom of God.  
12. Touching the licentious doctrine of divorce in case of any impotency, or otherwise, Luther thus teacheth: 
(g) Serm. de Matrimonio.  If the wife will not, or cannot (to wit, perform the act due to Marriage) let the maid come. Of which sentence D. Whitak. was so ashamed, as that he thus writeth: 
(h) Contra Camp. rat. 8.  Luther's judgement in this kind of divorce, I do not defend. Yet Luther further teacheth thus: 
(i) Luth. in Proposit. de Big●m●a edit. 1528. propos. 62. 65. 66.  Polygamy, or having many wives at once, is no more abrogated, then is the rest of Moses' Law; and it is free, as being neither commanded, nor forbidden. Bucer is as indulgent and full herein as Luther, for Bucer teacheth divorce, and marrying again with another, in case that 
(k) Bucer in Script. Anglic de regno Christi. l. 2. c. 26. c 37. c. c. 42.  one departed from the other, in case of Homicide, or theft, or but in repairing to the Company or banquets of immodest persons; or in case of incurable infirmity by Childbirth, or of the man's falling into Lunacy, or otherwise. And further it is taught expressly by 
(l) Beza lib. de repudijs & divortijs. p. 1●3.  Beza, 
(m) In Synops. of the year 1600. pag. 685.  M. Willet, 
(n) In partition: Theolog. pag. 739.  Amandus Polanus, and others, that in case but of the husband's departure, he might becaused by his wife to be proclaimed, & if he did not return within the time appointed, that thereupon the Minister might give the wife licence to marry again. I assure myself, there are many hundred wives in England, who would be glad of their husband's long absence, and not return, and of the execution of this doctrine, thereby to satisfy the flesh by marrying again; So dangerous is this Position of divorce (if full practice thereof were made, as in part it is) to the state of wedlock, & to the inviolable bond of chastity, which the one party in marriage oweth to the other. But let us remember, that we read: 
(o) Math. 19  Which God hath joined together, let no man separate.  
13. Touching the authority of Princes and all Magistrates, our Adversaries do strangely dictate. And first Luther thus teacheth: 
(p) Luth de secular. potest. in tom. 9 German.  Among Christians, none can, or aught to be a Magistrate; 
(q) Luth. ubi suprà.  each one is to other equally subject. And yet more: 
(r) In se●mons Englished, & printed. 1579. p. 97.  As Christ cannot suffer himself to be tied by laws etc. so ought not the conscience of a Christian to suffer them. With Luther agreeth Swinglius in thus betrampling all sovereignty: 
(s) Tom. 1. in explana. Art. 42.  When Princes do evil, and contrary to the rule of Christ, they may be deposed. Caluin is no less sparing in censuring Princes, for thus he writeth. 
(t) ●n Daniel c. 6.  Earthly Princes deprive themselves of authority, when they erect themselves against God etc. and we are rather to spit upon their faces, then to obey them. I will close this Scene with Beza, who did write a book entitled, de iure Magistratuum in subditos: A book so destroying all obedience to the Prince and Magistrate, that D. Sutcliffe thus censureth thereof: 
(u) In his answer to a certain Libel supplicatory. p 75.  Beza in his book of the power of Magistrates, doth arm the Subjects against their Prince, in these cases etc. And further saith thereof: 
(x) Vbi sup. p. 98.  It is a book, which overthroweth in effect all authority of Christian Magistrates. But here I would demand of these men, how do they answer those divine Testimonies? 
(y) Rom. c. 13.  Who resisteth the Power, resisteth the ordinance of God: and they that resist, purchase to themselues damnation. And again: 
(z) Rom. ubi supr.  We ought to be subject even of necessity, & for conscience sake.  
But now let us contemplate a little upon the dangerous effects ordinarily ensuing of this doctrine of denial of the authority of Princes, and Magistrates. And first if Luther's doctrine be true, that each one is equal to another, and that there ought to be no Magistrates: This being (I say) once granted, what an insufferable confusion, and Anarchy would there be in the society of Christians? seeing from hence it would follow, that there should be no laws to keep men in duty, no Magistrates to punish the delinquents, no rewards for well-deserving men, no chastisement for malefactors. Would there not be in such a State daily perpetrated all homicide, theft, rapine, incest, Adultery, fornication, and all other most flagitious crimes whatsoever, and all this with all impunity, and without the least fear of any castigation▪ Were not this a Common wealth fitting to be instituted rather by man's Ghostly Enemy, as being the high way to lead souls to Hell, then by Christ, who suffered death for our sins?  
Again, admit that the subjects might rise at their pleasure in arms against their King, as the former sentences of Swinglius, Caluin, & Beza do warrant; what tumults, what intestine seditions, and simulties, what insurrections would there be in every Monarchy, and absolute State? finally what utter evisceration and disbowelling (as it were) would be made in every such nation even by it own borne subjects? And were it not far better, for such Princes rather to hide themselves in solitude and obscurity, and to live under the hatches of a private state, then to be placed upon this glorious (yet most dangerous) Theatre, or Stage of supreme sovereignty and domination?  
14. To this former may be adjoined their doctrine, of Parity of Ministers in the Church, by the which they teach, that there ought not to be any Bishops, but that every Minister should have equal authority and jurisdiction. All the Puritans are so precipitate and headlong in this doctrine, as that it would be needles to set down their many sentences thereof: Therefore I will content myself with the words of our English Puritans, who thus write: 
(a) This is to be seen in the book entitled: Constitutions and Canons Ecclesiastical, printed 1604.  The government of the Church of England by Archbishops, Bishops, and Deans, is Antichristian, and repugnant to the word of God.  
Now if all Ministers should have one and the same authority, and that there should be no subordination amongst them, what a distraction and confusion would follow to be in the Church? And how ready would every illiterate Minister be to vent out new doctrines and Heresies, without all control; & such Heresies, as would not only infect the understanding with falsehood and error, but also the will with Sin and wicked conversation? Again, who then would there be to chastise the Ministers themselues for their great dissolution of life, touching drinking, fornication, & adultery, too much used by many of them at this day in England, to the great disedifiing of many more sober and temperate Protestant's.  
15. To the former I may range their doctrine of extraordinary calling; by the which they teach that there is extraordinary of calling Ministers immediately from God himself, without the concurrency thereto of man, or imposition of any Bishop's hand. And accordingly we find Caluin thus to writ of himself and other first Preachers of the Protestant Religion: 
(b) The Protestant Lascitius reciteth this saying of Caluin. l. de Russor. Muscovit. etc. c. 23.  Quia Papae Tyrannide etc. Because through the tyranny of the Pope, true Succession and Ordination was broken of, therefore we stood in need of a new Course herein; and this function or calling was altogether extraordinary. To which accord the words of M. Perkins, saying: 
(c) In his works printed 1605. fol. 916.  The calling of Wickliff, Hus, Luther, Oecolampadius, Peter Martyr etc. were extraordinary. As also those of D. Fulk●: 
(d) Against Stapleton, Marshal. etc. pag. 2.  The Protestant's, who first preached in these days, had extraordinary Calling. But how repugnant is this their calling, to the calling of the ministry mentioned in holy Scripture? 
(e) Hebr. 5.  No man taketh the honour (uz. of Priesthood) to himself, but he that is called of God, as Aaron was. And again: 
(f) Rom. 10.  How shall they preach, except they be sent?  
But now here I urge, that as Caluin and the rest, by challenging to themselves an extraordinary Calling, broached the former new doctrines, touching liberty and licentiousness of life, never before heard of; so why may not others in like manner hereafter, as of late the Libertins, the family of love, and other sectaries have done, arise, and assuming to themselves the like privilege of Extraordinary Calling from God alone, dogmatise other new doctrines, as pernicious to manners, virtue, and good life, as these former wicked doctrines are?  
16. In this place I will touch the string of the most wicked doctrine of Swinglius, & other his fellow-Ministers, who teach plainly, That Heathens, not believing in Christ (and so ever continuing) may yet be saved. For first Swinglius doth thus gentilize: 
(g) Swingl. in l. epist. Oecolamp. & Swingl. l. 1. pag. 39  Ethnicus, si piam mentem domi foveat, Christianus est, etsi Christum ignoret. A Heathen leading a good life, is a Christian, though he know not Christ. And Swinglius further particularly writeth: that 
(h) Swingl. tom. 2 fol. 118.  Hercules, Theseus, Socrates etc. are now in the same Heaven with Adam, Abel, Enoch. Finally Swinglius proceedeth also further teaching thus: 
(i) L. epist. Oecolamp. & Swingl. l. 2. p. 513.  Gentilium liberos nulla lex damnat. No law damneth the Children of Gentiles. This Opinion of Swinglius is also defended (and himself for teaching the same highly extolled) by 
(k) Vid. Swingl. tom. 2. fol. 550.  Bullinger, as also by 
(l) ●n vita Bullingeri.  Symlerus, the Protestant, and others. This doctrine is so resolutely maintained by Swinglius and others, that Echarius (a learned Protestant) thus by way of complaining thereof, writeth: 
(m) Echarius' in his fasciculus Controversiarum, printed Lipsiae. anno 1609. cap. 19  Quòd Socrates, Aristides, Numa, Camillus, Hercules etc. Swinglius writeth to the King of France, that Socrates, Aristides, Numa, Camillus, Hercules, the Scipions, the Cato's, and other gentils are partakers of eternal life. And Swinglius is defended for teaching this doctrine, by the Tygurine Divines, Bullinger, Gualterus, Hardenburgius, etc.  
Thus fare the foresaid Echarius. O, what Scholia or Paraphrase can Swinglius and his compartners cast upon those choking words of divine scripture? 
(n) Acts. 4.  There is not any other name under heaven, given to men (then that of JESUS) wherein we must be saved. And 
(o) john. 4.  Christ is the Saviour of the world: 
(p) 1. joan. ●.  The reconciliation for our sins; and not only, but also for the sins of the whole world.  
But now what indignity to the Redeemer of the world, and to all Christian Religîon, doth this former most blasphemous doctrine of Swinglius and his fellows exhale and breathe forth? Are they Christians, who teach thus? Were the many Prayers, watchings, whipping his most sacred body, crowning his reverend head with thorns, buffeting of him by the jews, and finally his most painful and precious death and passion (of all which pains every little touch, in regard of the impretiable and infinite worth of the person so tormented, was able to redeem thousands of worlds) so needles and superfluous, as that Profane Heathens (who only believe in general (if so much) that there is a God, or a Divine Providence,) though wholly disclaiming in the belief of Christ, and treading all Christian faith and Religion under their feet, can nevertheless be saved? 
(q) Hier. c. 2.  O you Heavens, be astonished at this, be afraid, and utterly confounded.  
17. Here may occur the Adversary's doctrine touching their denial of all Miracles since the Apostles times: A doctrine which secretly leadeth the way to Atheism. For the greatest reason that the Atheists allege in defence of their blasphemous Atheism, is, that they hold Nature (that is, the connexion's of Physical causes with the effects) to be the supreme cause of all things, and therefore these incredulous persons desire nothing more in trial of this their misbelief, then to see any thing performed above the ordinary, and usual course of nature; which they absolutely deny, that it can be performed. And accordingly hereto, I know a man (witty enough, but dissolute in manners, and partly suspected of Atheism, but in external show a Protestant) who is accustomed to say, that he would gladly see the devil, because he would gladly see something above the ordinary course of nature. I beseech God, that his desire in the end of his life be not accomplished.  
Now, how forward our Precisians are in denying all Miracles since the Apostles times, may appear from the liberal Confessions in this point of D. Fulke, who thus acknowledgeth: 
(r) Against the Rhem. Testament. in Apocalyps'. p. 13.  It is known, that Caluin, and the rest, whom the Papists call Archheretikes, work no miracles. And of D. Sutcliffe: 
(s) In his Exam. of D kellison's Survey, printed 1606. pag. 8.  We do not practise miracles, nor do we teach, that the doctrine of truth is to be confirmed with miracles.  
Thus we see, that these men are in their judgements so strongly persuaded, that all Miracles (by the which God suspendeth stupendiously the working of nature) are so fully ceased, since the days of the Apostles, as that they freely confess all want of working Miracles to have been in the plantation of their own Religion; directly impugning that course of working Miracles granted by our Saviour to his Apostles, at the first preaching of the Gospel: 
(t) Math. 10.  As you go, preach, heal the sick, cleanse the leprous, raise up the dead, cast out the Devils etc.  
18. Our former Adversaries do in great riot of splenefull acclamations, cry out in their Pulpits and writings against Holidays, (the Sabaoth day only excepted) with great aversion & dislike of them. This their so much affected doctrine wholly introduceth a forgetfulness of the Mysteries of Christian faith: for those days were instituted by the Church of Christ, in her Primitive times, to put us in mind of the mysteries of our Faith. As for example, Christmas day, in remembrance of Christ's birth and Nativity; Innocent's day, or Childermas day (as it is vulgarly called) in remembrance of the slaughter of the Infants, at the time of our Saviour's birth; New years day, in remembrance of our Saviour's Circumcision; Epiphany, or Twelft day, in remembrance of the Coming of the three Kings with presents to our Saviour. The Annunciation day, in remembrance of the Angel's salutation of our Blessed Lady, & bringing her that most joyful message, that she shall bring forth the Saviour of the world; Good Friday, in remembrance of our Saviour Christ his death & passion on that day; Easter day, in remembrance of our Lord's resurrection from the grave; Ascension day, in remembrance of his ascending in Soul and body into Heaven; Pentecost, or Whitsuntide, in remembrance of the descending of the Holy Ghost; Trinity Sunnay, in honour and remembrance of the most Blessed Trinity: finally Corpus Christi day, in remembrance of our Saviour's Institution of the most blessed Sacrament of the Holy Eucharist.  
Now, most of these great festival days are much neglected and vilifyed by our Adversaries: nor for the most part do the Puritan Ministers instruct their Proselytes, and followers, why those Feasts, and upon what occasion, they were first instituted: which want of care in the Masters, and ignorance in the Scholars, do beget a great forgetfulness of our Christian Mysteries. And this my Assertion is warranted with all experience. The like we may proportionably conclude of our Adversary's small respect they bear to the Feast days of the Apostles, or of diverse other great Saints: For example the ignorant Protestant knows when Midsummer day (as they call it) cometh, but that that day was instituted in the honour of S. john Baptist, as being the Precursor of our Saviour's coming, few of them know.  
In like sort our Adversaries reject with full mouth all Ceremonies in Faith, (styling them, superstitious, and Idolatrous) though the said Ceremonies were first instituted, and are still used, the better to recall to the mind of the ignorant, the Mysteries of Christian Religion. And upon the same ground they mainly vociferate, and cry out against the true use of Pictures, which serve only to put us in mind of the virtues, and lives of the Saints, of which they are the Pictures. Neither can they endure the sight of the Cross, though it be only to put us in mind of our Saviour's death and passion, suffered upon the Cross: so willing they are to extinguish and wholly blot out all remembrances, prints, and cognisances of Christian faith. Thus we see, that our Adversaries proceeding herein finally tends to the obliterating & cancelling of most of the chief Mysteries of our Christian faith and Religion, and of the most godly Professors of it.  
19 The Adversaries acknowledged doctrine of the Inuisibility of the Protestant Church, hath induced many to forsake the Christian Religion, and in lieu thereof to become Arians, jews, or Turks. For first, seeing the Old Testament is most full in its authorities, for a 
(u) Esay 60. Dan. 2. Psal. 28.  Continual splendour, and visibility of Christ's true Church: and further, seeing, that this exacted visibility hath been wanting in the Protestant Church by their own Confessions, whereof I will here for brevity allege the acknowledgement of Sebastianus Francus (a learned Protestant) who thus confesseth: 
(x) In epist. de abrogandis in universum omnibus statutis Ecclesiasticis.  For certain through the work of Antichrist, the external Church together with the faith and Sacraments vanished away presently after the Apostles departure, and for these fourteen hundred years the Church hath not been external and visible.  
To whose judgement D. Fulke subscribeth in these words: 
(y) In his answer to a Counterfeit Catholic. p. 1●.  The true Church decayed immediately after the Apostles. And lastly seeing such Protestants, as acknowledge the want of the visibility of their own Church, will not acknowledge the Catholic Roman Church to be the true Church of God, though they do acknowledge, that that Church hath been ever visible for these fourteen hundred years: Therefore diverse of the said eminent Protestants through the want of fulfilling of the Prophecies touching the Church's visibility in their own Protestant Church, have thereupon Apostated from Christianity, some of them embracing the doctrine of the jews, others of the Turks, and therupon have employed all their days after, with infecting other Christians with their new embraced doctrines, whereby they have secretly instilled into their followers minds and wills the poison (both for doctrine, & impious conversation of life) which judaisme or Turkism do teach and warrant.  
Many examples of diverse learned Protestants, forsaking their Christian Religion, through the acknowledged doctrine of the Inuisibility of the Protestants Church, may be alleged. As of 
(z) So witnesseth Beza in epist. 65. p. 308.  Alamannus a great Protestant, who became a jew. Of 
(a) In historia Davidis Georgij, printed at Antwerp. 1568.  David George once Professor at Basill, who became a blasphemous Apostata. Of Ochinus, who first brought Protestancy into England, with Peter Martyr in King Edward's days; who finally turned an 
(b) As witnesseth Zanchius in his book, de tribus Elohim and Conradus Slussenburg (a Caluinist) in Theol. Caluinist. l. 1 fol. 9  Apostata. Neuserus chief Pastor at Heydelberge, who became a 
(c) So witnesseth Osiander the Protestant. Cent. 16. part. 2. p. 818.  Turk; and diverse others here for brevity omitted: So certain and undoubted it is, that the confessed doctrine of the Inuisibility of the Protestants Church hath caused diverse to forsake the Christian faith, and wholly to disclaim from our Saviour; ingulfing themselves into all those wickednesses and Impieties, which judaisme or Turkism at this day maintain & defend.  
20. The last doctrine here to be alleged (to omit that 
(d) Usury is defended by Bucer, in Script. Anglican. p. 789. 790. 791. By Geneva itself, for M. Wotton in his second part of the Answer, etc. in his preface to his fellow Brothers thus writeth. Two Ministers at Geneva were deposed and banished, for speaking against Usury, allowed in that state. Defended also by Matthew V●rell in his principal grounds of Religion, englished & printed 1595. pag. 148. & 149. As also defended by many others, mentioned by D. Pie in his epistle dedicat. in his Answer written against a Treatise in defence of Usury. pa. 20. & 22.  Usury is defended by our Adversaries) which resulteth necessarily out of some of the premises, is, that our Adversaries (howsoever they make show, to practise in some sort the contrary) do take away all Prayer, (as is above intimated) as a thing needles, unprofitable, and superfluous. This I prove several ways. And first our Adversaries teach, that only faith iustifyeth: then if faith only iustifyeth, it iustifyeth without prayer, or any other good works. Yea it iustifyeth according to Luther and others above cited, being accompanied with the greatest sins; seeing they teach (as above is showed) that nothing looseth their faith or hope of salvation, but only infidelity, or want of faith.  
Secondly, they teach, that there is no merit in any of our good works, therefore not any in Prayer; for if our Prayers do nothing merit, they nothing obtain: because impetration and obtaining doth import some desert (at least the congruo:) if then our Prayers do neither merit, nor satisfy for the offence, nor for the punishment due to the offence; to what end then are Prayers to be poured out?  
Thirdly, to what purpose should we pray (for example) that we shall not sinne hereafter: seeing God (as Luther, Caluin and the rest above specified do teach) so forcibly impelleth us to sin, as that it is not in our power to resist his ordinance and decree therein? But who dare pray to resist, what God hath infallibly appointed shallbe?  
Fourthly, it is showed above, that according to our Adversary's Principles and Theses, Faith consisteth, in that a man firmly believeth, that his Sins are already forgiven him, that he is one of the Elect, & that he shall infallibly obtain salvation. Now, this faith preventeth, & taketh away all Prayer for remission of Sins, and man's salvation. The reason is, in that Faith doth precede all this prayer, according to that, Quomodo invocabunt, in quem non crediderunt? Rom. 10. Therefore it followeth, that we are assured by faith of our salvation, and eternal life, and this before we pray for it.  
Fifthly, Prayer is ever for the obtaining of that, of which who prayeth, is (though hopeful yet) partly doubtful and uncertain of his obtaining of it. For if he be certain before his prayer, that he shall obtain his request, to what purpose them are his Prayers made? and to pray for that, which we either already have, or are certain that hereafter we shall have, is most ridiculous and absurd. Now, from this ground it riseth, (as in part above is intimated) that we cannot, nor ought not to pray for the remission of our Sins, or for obtaining of eternal life: seeing our Faith (according to our Adversary's former doctrines) instructeth us, that we are aforehand assured of both. And thus upon this ground, he no more foolishly prayeth for the remission of his Sins, or for eternal life; then a man should pray, that the Sun might shine to day (seeing that already it hath shined) or that it would shine to morrow, of which he is assured, that it will shine.  
Thus according to the force of these reasons, inevitably rising out of our Adversary's former doctrines, no man ought to pray, or so much as to recite (by way of Prayer) our Lord's Prayer, Our Father which art in heaven hallowed be thy name etc. Thus far now of these former twenty several doctrines of our Adversaries, displayed in the precedent leaves: all which (we see) breath nothing but Sensuality, Enormities, & Sins, in the wills of the believers of them.  
Now, here we are to conceive, that these former Positions (as they are doctrines) do consist in speculation, and rest in the Understanding; yet because the Object of most of them is manners, virtue, vice, and the like; therefore the belief of them is the more dangerous for man's will. For the better understanding whereof we are to conceive, that there is such a straight intercourse between the Understanding and the Will in man's soul, that the will worketh not, but as the Understanding out of its own received Principles, doth dictate to the Will, as true, or false; and so the Will puts in execution those said Principles in its operation in manners. If the Theories and speculations be true, than the Will by working accordingly, worketh well and laudably. If false, than the Will worketh viciously: and of this nature are the former above recited doctrines of our Adversaries; so as they being most false & wicked, as tending to extirpate all virtue, and to plant impiety in man's soul, they most forcibly beat upon the Will, & never cease their battery, till they have forced the Will to exercise all its operations and actions touching manners & conversations of life, according to the said false doctrines: and therefore the Will of man is so much the more endangered by such impious and blasphemous Principles and doctrines: but otherwise, and in this respect, with less, or no danger, it falleth out in those merely speculative doctrines (though false) which have no necessary reference to the working of the Will according to them. Such were the heresies of Origen, who taught that the Devils should in the end of the world be saved; of Cyprian, in defending Rebaptisation, and the like; from which (though erroneous) the Will sucketh no poison.  
But to pass on further in the speculation of these former doctrinal Positions; let us by way of recapitulation see, how potent and forcible they are for the patronage and defence of the most flagitious crimes and sins; as also on the other side, for the preventing of all good works of Virtue and Piety, though both these points have in part, been above touched. And as concerning the first, I will exemplify it in the most facinorous crimes that may be, as Sodomy, Adultery, Fornication, Murder, Theft, and the like. May not the Workers of such Impieties, and particularly these Sodomites, or Gomorreans of London, thus apologise for themselves, even from the Principles of their own Religion, and this in their chief Masters own words?  
First, may they not thus reply: We want Freewill in all our actions, and therefore what we have committed, we could not but commit: but punishment is not in any sort due to actions, proceeding from an absolute Necessity, or Stoical fatum: for we read, 
(e) So Luther above in assert, damnat. per Leonem. Act. ●6.  It is not in our power to think evil or good, but all things proceed from absolute necessity.  
Secondly, 
(f) Luth. above in sermone de Moyse.  the Ten Commandments appertain not unto Christians. And therefore though what we have committed be prohibited by the Commandments; yet we Christians are not commanded to forbear the violating of the said Commandments, under any penalty or punishment.  
Thirdly, what is committed, is no Sin in us, for we know we are of the number of the faithful, therefore we are good: for Luther teacheth us, 
(g) Luther in his sermons englished. pag. 178.  that a faithful man worketh nothing, but good works; neither can it be but good, which he being good before, shall do. Again, we believe, and therefore we cannot sinne; for Luther hath taught us, that, as nothing iustifyeth but only faith; so nothing sinneth, but want of belief.  
Fourthly, Admit it be a Sin, yet it is no Sin in us but in God; and therefore we are wholly excused therein, as being but God's bare Instruments therein; for we are taught: 
(h) Luther above tom. 1. de providentia Dei. pag. 166.  That God moveth the these to kill, & the thief is enforced to sin. And further, that (i) The adultery of David, was the work of God. Now if these actions be of God, 
(e) So Melancth. above in Rom. 8.  they are so fare from being Sins, as that they are good: 
(k) Genes. 1.  for all things which God made are good.  
Fiftly, admit it be a sin in us, yet it is no greater, than any other Sin, though it be tragically amplified by our Enemies; for Caluin teacheth, and we believe, That 
(l) Caluin supr. in Antidote. Concil. Trident.  All Sins are equal.  
Sixthly, if there be any Sin in us, yet it is but a venial sin in us, and therefore easily pardonable; for we are taught, that 
(m) D. Wotton above in his Answer to the late Popish Articles. pag. 92. 841.  to the faithful (of which number we assuredly are) the sin is pardoned, as soon as it is committed.  
Seaventhly, admit our sin be a mortal, or grievous Sin in us; yet it is in no sort prejudicial to us; for either every one of us is already without prevision of any works, even from our mother's womb, reprobated to damnation, or predestinated to salvation, as 
(n) Caluin ●boue 〈◊〉 Instit. l. 3. cap. 13. & sect. 6.  Caluin assureth us: if reprobated, than this our Sin no way furthereth, or causeth our damnation; seeing that was decreed from all eternity without any respect of our lives and conversation. If predestinated, then can neither this our Sin, nor any other how flagitious Sin soever, hinder or prevent us of our salvation.  
Eightly, admit it to be a Sin in us, yet we are more to be pitied, then rebuked; seeing we are taught, that the 
(o) Illyric. above cited. de Origin. peccati. Kemnitius above cited.  Image of God is wholly obliterated in us, & all our fair impressions are extinct, and that even the regenerate and holy man is nothing else, but mere Corruption and contagion. Now here then, can any man expect to gather grapes of thorns, or figs of thisteles? Matth. 7.  
Lastly, let our Sin be what it willbe, great or small; yet no detriment (touching our salvation) can it bring to us, (who are true believers) for our perpetrating of it: Seeing we are taught, that a 
(p) Luth. ubi supr. in captivit. Babil. fol. 74.  Christian man is so rith, that he cannot lose his Salvation by any sins how great soever, except he will not believe. And further it being in our power at any time to exercise an act faith; how can either this, or that Sin hurt us, seeing D. Whitakers assureth us; that 
(q) D. Whitak. above in l. de Eccles. contra Bellar. controvers. 2. q. 5. pag. 301.  Siquis actum fidei habet, ei peccata non nocent. Sin's cannot hurt him, who produceth an Act of faith. So certain it is, (as our own brethren do teach) that 
(r) See Acts and monuments printed anno 1563. pag. 488.  We cannot be damned, except Christ be damned with us. And as for suffering any temporal pains for the expiating of sin after our death before we come to Heaven, it is but a jest to surmise any such thing; since we wholly account the doctrine of Purgatory, a mere forgery, or fable.  
Thus far now may the greatest sinners that are, proceed in defence of their wickedness, even from the head- Theorems, and Principles of their own Religion. O execrable Monsters! did Christ (think you) incarnate himself and suffer death for the taking away of the Sins of the world; and yet would institute and leave behind him a Religion for all men, upon their soul's salvation, to follow, which should patronise villainy and Sin in the highest degree?  
But now let us cast our eye upon some other of the premises mentioned in the beginning, and recall to mind, what is, above delivered by our Adversary's touching the depressing and vilifying of virtue and godliness of life. And here now I demand, that considering, it is a most nauseous, and ungrateful thing, and naturally cross to man's disposition to spend his time in laborious and painful works of virtue, if so there be no rewards (as pleasing Allectives) proposed to him for such his endeavours: Hear I say, I demand (as above in part I did, though I here iterate it, for the better imprinting of it in the memory of the Reader) how such a man believing the former doctrines, can with any alacrity practise good works, or be solicitous to lead a regular and pious life: when before hand he is persuaded by his own doctrines, viz.  
1. That 
* Read the Authorities above set down touching all these several branches of this Period, or Paragraphe.  Prayer is needles, and unprofitable. 2. That a man (labour he never so much in virtue) cannot become truly virtuous, but only imputatively lust, or virtuous. 3. That the practice of Chastity, Poverty, Obedience, and fasting are not pleasing to God. 4. That all good works) God judging them) are mortal sins. 5. That we are not obliged to keep the Ten Commandments. 6. That, Good works are not only not necessary to faith, and salvation, but hurtful thereto. 7. That one work is not better, than another; and that to wash dishes, is as good, as to be an Apostle. 8. That these works, which we call good works, are not our works (seeing we want freewill to perform them) but that God only useth us as dead Instruments (or as the writer useth the pen, as an insensible Instrument, whereby he writes) in all such operations-To conclude, 9 That all the Rewards in Holy Scripture proposed for the exercise of good works, are not truly and sincerely intended by God, to be given to the practizers of the said good works; but are only amplifications of words, above the real, and true measure of God's meaning.  
Thus we see how our Adversary's doctrines, by disualewing the dignity of good works, are no less potent in the believers thereof, to induce them to forbear the practice of virtue, sanctity & piety, them they are forcible (through their lesning of the atrocity of Sin) to encourage men to the perpetration of all abominable and most detestable Sins, & crimes, that can be imagined.  
Now, who shall deeply consider the different Natures of these two different doctrines of our Adversaries (I mean of blandishing Vice, and dishonouring of Virtue) will the less marvel, how Luther and other first broachers of their Religion, could in so small a time invade with these their most pestilent heresies so many Countries in Europe. The reason hereof is, in that their doctrines in respect of their multiplicity, may well be compared to a Magazine or great Warehouse, furnished with all diversity of merchandise, and wares, sorting to each man's state or condition of life to buy; as of Silks, Cloth, Wines, Oils etc. So Luther's doctrine is so various, so choice, and so select, as that it was made fit and apt to meet with every man's different humour & appetite. For example: 1. Is he a Prince, King, or State, that would advance by any unjust means the greatness of his Signiories? Then is he by our Adversaries taught, that he may take into his hands all Bishoprickes, Ecclesiastical livings, and lands of Monasteries, and other Religious houses, as our 
(*) Gen. 10.  Nemrod of this age (I mean King Henry the eight) and some other Protestant Princes following, have done. For this King Henry made accordingly, an utter depredation, and spoil of Monasteries, impropriating their livings to himself and his parasites.  
2. Is he a dissolute religious man, and weary of performing the rigid austerity of his undertaken life? Then may he by these men's doctrine, break out of his Cloister, and cast of his habit, and inworld himself again in all temporalities. 3. Is he a lose Priest, and will not lead a chaste and continent life? He is here catechised, that he may lawfully marry. 4. Is he married, and yet either the Husband or the wife (as being weary one of the other) would seek to be divorced? Then may he, or she lawfully pretend diverse impediments, as of impotency, incontinency, absence, and others above mentioned for divorce, and presently marry again.  
5. Is he of the Laity, & of that height of pride, and elation of mind, as that he cannot, or will not brook to live in subjection, or to acknowledge any soveraingty? He is above indoctrinated that now among Christians, there ought to be no Magistrates or Princes at all. 6. Is he of the Protestant Clergy, and yet scorns to be under his Diocesan, or any other? He is thereof disinthralled, by the doctrine of the Parity of Ministers. 7. Is he a Man Theathralis, that affects to have many followers, for stamping & preaching of strange and new doctrines, and this without any control? He may then allege the privilege of the revealing Spirit, and Extraordinary Vocation.  
8. Is he of a covetous and muddy disposition, not caring by what injust and base ways he may increase his stock, and silver? Then he may be warranted to practise Usury, and so to breed upon silver. 9 Is he of a fearful conscience, and resteth doubtful of some temporal punishment to hang over his head, for his former fins, though forgiven him? He may be freed from all such fear, by the denial of the doctrine of Purgatory, and by believing that no temporal punishment is reserved for man, after the Sin is once forgiven. 10. Is he willing to wallow in all turpitude of wickedness and enormous life, whiles he breatheth in this world; and this without all fear and change of colours? He may by the doctrine of his justifying faith, & certainty of Predestination assure himself (as is above said) that he cannot be damned, except Christ be damned with him.  
11. Finally, is he so plunged in sin by a continual custom, as that by reason of the infiniteness of his sins, he may doubt himself to be of the number of the Reprobate? Let him for fear he should forsake sinning, remember, that he is taught, that a change from a vicious to a virtuous life, cannot hinder Reprobation. So crafty (we see) was the serpent (for from him all the former Theorems originally streamed) so to poison Luther, and the first Gospelers with such choice and variety of heresies, as might severally suit to several men's estates, conditions, & dispositions. And thus accordingly we may here observe, that the foresaid doctrines of Luther and his Compartners speak to every man in that Dialect or language, in which he would have them.  
O, had Sardanapalus the King, who became a prey to all sensuality, or Epicurus the Philosopher, who theorically placed man's chiefest felicity & good, in voluptuousness and pleasure, lived in this our age; how much by embracing of many of these former Principles, might they have better warranted their proceed? So true is that censure of Osiander the Protestant, saying: 
* This is reported by Sleydan, englished l. 22. Anno 1550. fol. 3. 58.  Luther and Melancthon have compiled a Divinity, which savoureth more of the flesh, then of the spirit.  
Now if by way of recrimination, following this method, it be objected by any (as by diverse Puritans it already hath been objected) that the Papists teach, that the Pope can aforehand give pardon for the most atrocious Sin, as for murdering hereafter of Princes; or by his Indulgences can pardon any Sin, before it be committed: Which doctrines (say they) much open the way for the perpetration of many most great Sins; seeing the workers of them are by thes doctrines assured, that such their sins are forgiven them, before they be committed.  
To this I answer, that here is wonderful mistaking, proceeding either from ignorance or malice; for not any Catholic doth so teach, or believe. Therefore to take away this foolish & absurd stumbling block, let the Puritan and all others know; that the Catholic Religion teacheth, that the Pope can no more give liberty to a man hereafter for to sin, or can aforehand forgive a sin hereafter to be committed, than he can create a new world. For the Catholic doctrine is, that the Object of the Sacrament of Penance, is a Sin already committed; the guilt of which Sin (I mean the eternal punishment of damnation) is taken away only by force of the said Sacrament; and yet the Penitent must confess such his Sin with an absolute determination not to commit it, or any other Sin hereafter; and must have Contrition (or at least Attrition, and sorrow, for his committing his said Sins; or else the very confession of his said Sins is so far from affording him any absolution of them, as that by such kind of confessing his Sins, he committeth a new sin.  
Again, where it is above objected, that the Pope by his Indulgence, can pardon the greatest Sin that is: here again I say, is the like ignorance, or malice. For the eternal damnation for any mortal Sin (though of the least) cannot be remitted by any Indulgence, but only (as is said above) by the Sacrament of Penance and Confession. The reason hereof is, because the Object of an Indulgence is only a temporal punishment, due for the guilt of Sin, already remitted by the Sacrament of Confession; & therefore it followeth, that no man can take the benefit of any Indulgence, but at the same time he must be in state of grace, to which state he is brought by the virtue of a sincere and sorrowful Sacramental Confession, with a resolved purpose never to sinne more. Now this being the true & acknowledged 
* See S. Thom. Aquin. 4. sent. dist. 10. art. 5. Sotus 4. sent. d. 21. Bellarm. de Indulg. etc.  doctrine of the Catholic Church herein; I refer to any indifferent Reader, whether this our doctrine doth not rather much deter a man from sin, then invite and impel him thereto?  
But to return to the deformity and ugliness of these former doctrines of the Puritans; It is to be observed, that commonly the Professors of them are the only men, who usually have in their mouths (so wickedness m●sketh itself in words of devotion) 
(1) Math. 5.  the saving faith, Abba 
(2) Rom. 8. & Galat. 4.  Father, the Unction 
(3) 1. joan, 2.  of the Holy One, and other such passages of Scripture, wherewith they may the better varnish over the foul grain of these their documents, that so they may appear in other men's eyes more specious and regardable. From hence now may the Reader discern, what he is to conceive of other doctrines, different from the faith of the Church of Rome, maintained by Luther and other his Brethren above alleged. For if they did grossly err in these their positions, touching Vice and Virtue, why may they not also err in other speculative articles of faith taught by them, which do not concern Morality, or conversation of life; seeing the certainty of erring in one point, necessarily implieth a possibility of erring, in any other point.  
And from the mature consideration of all the former passages it may be further irrepliably inferred, that once granting the former Theses and Tenets of Luther and the other Protestants to be false, that the Protestant Church is not the true Church of God: since we read, 
(r) Ephes. 4.  una fides, unum baptisma. And therefore Christ's Church is one, entire, and perfect in faith; not brooking the entertainment of any one dogmatic Error: 
(s) De unitate Eccles. post initium.  Adulterari non potest sponsa Christi (saith S. Cyprian) incorrupta est, & pudica. And with this, I close the first part of this Treatise.   

THE SECOND PART. Touching the wicked lives of the first Broachers of Puritanisme.  
IN the precedent Part (good Reader) there is laid before thee, a Synopsis of the Theory, or Speculation of such Puritanical doctrines, which invite man to vice, and deter him from virtue: In this Section now, we will show how the first stampers of the former doctrines have incorporated the said doctrines, in their own lives and actions; I mean, how they have given themselves over to all dissolution in manners, and so have caused their own vicious lives, and deportment to comment their own doctrinal Positions. Thus they bear themselves like to honest and well meaning Physicians, who are loath to give any thing to their Patients, either good or evil, but themselves afore will taste it.  
I will not here expatiate into any long discourse by alleging the lives of many of the former Protestants, whose names are above mentioned. I will content myself by displaying, (though in part) the lives of six of them, to wit, Luther, Zwinglius, jacobus Andraeas, Ochinus, Caluin, and Beza. Of these I particularly make choice because these men were chief, and with greater bent & endeavour busied in first planting the said former Paradoxes; and the rest of the Authors above comparting with these in their doctrines were but their Scholars (as it were) & followers. But by that, which hereafter will be delivered of these men we shall have full reason to recall to our memory those words of Christ: 
(*) Math. 7.  Beware of false Prophets, which come to you in sheep's clothing, but inwardly are ravening wolves.  
I will begin with Beza, and so ascend higher. And first that the Reader may see, how some of our first Publishers of this their new Gospel and faith (wholly different from the ancient faith of Rome) did practise the most execrable Sin of Sodomy, and therein led the way to other Sodomitical persons; I will set down certain verses made by Beza himself, touching a boy called Andebertus (which Beza kept as his Adonis, or Ganymede, by abusing the boy's body) and his whore Candida. In which verses he compareth the pleasure of the one with the other Sin; and in the end preferreth the sin with his boy, before the Sin of fornication with his woman. This epigram of Beza touching his Ganymede Andebertus, and his whore Candida, is extant among other of his Epigrams, printed at Paris in the year 1548. by Robertus Stephanus. The verses are these following, which shame forbids me to English: but every one that understandeth Latin, may pick out the sense.  

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

Sed utrum, rogo, praeferam duorum?  
Vtrum invisere me decet priorem?  
An quenquam tibi Candida anteponam?  
An quenquam anteferam tibi Andeberte?  
Quid si me in geminas secem ipse parts?  
Harum ut altera Candidam revisat,  
Currat altera versus Andebertum.  
At est Candida sic avara, novi,  
 totum cupiat tenere Bezam:  
Sic Beza est cupidus sui Andebertus,  
Beza ut gestiat integro potiri.  
Amplector quoque sic hunc, & illam,  
 totus cupiam videre utrumque,  
Integris frui integer duobus.   
Then next after followeth.  

Praeferre tamen alterum necesse est;  
O duram nimiùm necessitatem!  
Sed postquam tamen alterum necesse est,  
Priores tibi defero Andeberte:  
Quod si Candida fortè conqueratur,  
Quid tum? basiolo tacebit uno.   
That Beza did write this Epigram, is averred by Conradus Slussenburg (the great Protestant) thus charging Beza herewith: 
(a) In Theolog. Caluin. printed 1594. l. 1. fol 93.  Constat & hoc &c. This also is evident, that Beza did write obscaenissimos versus, most obscene and filthy verses to Andebertus at Orleans, whom Beza kept as his Adonis. And Heshusius (another Protestant) chargeth Beza with this his Epigram in these words: 
(b) In his book entitled verae & sanae Confessionis.  Beza nefandos amores, illicitos concubitus, scortationes, faeda Adulteria sacrilego carmine decantavit orbi. Beza did publish to the world in sacrilegious verse, his beastly and inhuman love, his unlawful pleasures, his whoring, and filthy adultery. Thus Heshusius.  
The same is confessed by 
(c) In his answer to M. john Albins, printed 1592.  D. Sparkes, 
(d) De Turca. Papism. printed 1599 l. ●. cap. 10.  D. Sutcliffe, and 
(e) In Apolog. Cathol. part. 1. l. 2. ●. 21.  D. Morton, though weakly excused. And lastly confessed by Beza himself; who being charged therewith, thus excuseth the writing of the forms Epigram: 
* See this confessed, in these words by the Author of the Answer for the time to the defence of the Censure. printed 1583. fol. 99 Also the same Author in his said Answer relateth, How Beza maketh m●ntion of his Epigrams, and testifieth, that there were many things in them, for which he was heartily sorry.  Indeed Andebert was a young man most dear unto me etc. to whom being at Vezel, I wrote triflingly certain verses, wherein I did declare my singular desire of seeing him. But let any man understanding the Latin, give his true judgement, whether these verses do not import more, than his only seeing of Andebertus. And further touching his woman Candida, the foresaid Protestant Schlussenburg 
(f) Schlussenb. in Theolog. Calu. l. 1. fol. 92.  writeth, that Beza kept her four years, as his whore, before he would marry her.  
I here will not much insist, how Beza sold his Priory for ready money then received, and after leased it to others for five years then to come, with receiving money aforehand for such his leasing. Upon which occasion there began a suit (presently upon his secret stealing away) between the two several parties, with whom he severally had contracted, which suit dependeth on Record in the Court of Paris.  
Also I pretermit his getting of his maid with child at Geneva, at what time he feigned himself and his maid to be sick of the Plague, to prevent that any should come to them; and thereupon entreated, that he, and his maid might be lodged in two chambers of one Petrus Viretus, in an outward garden, where he caused a Surgeon to let the woman blood, who presently after was brought to bed of a dead Child. I say I will not peremptorily insist in these points, (though I assure myself, that they are most true, as being circumstanced with time, place, witnesses, and other proofs of Moral certainty, and all written and published in Beza his own life time) in that they are written by one Hierome Bolsecke, a Catholic Doctor of Physic, to whom the Surgeon confessed the deed. Because I here chief tie myself to the Testimonies, and acknowledgements only of the Protestants (& none others) in relating the deportment and conversation of Beza, and the other five above specified. Thus far touching Beza his Sodomy, and incontinency of life.  
Now to observe Beza his conscience (or rather want of conscience) 
(g) In his Survey cap. 8. pag. 127.  D. Bancroft (Archbishop of Canterbury) chargeth Beza with dissimulation in Religion, thus saying: Beza was a busy body against the lawfulness of Bishops calling etc. And yet (forsooth) he can write to other men, and pretend quite the Contrary. In like sort 
(h) Cent. 1●. l. 3. cap. ●8. p. 657.  Osiander (the Protestant) accuseth Beza most highly with his dissimulation, touching the doctrine of the Real presence; he maintaining different doctrines thereof, according to the different places he came unto. But no Christian fearing God, or having any Conscience would, for a thousand worlds, dissemble his Religion.  
Touching Beza his pride; he is charged therewith by the foresaid Archbishop 
(i) In his Survey. c. 3. p. 54.  D. Bancroft. And his pride more fully discovereth itself, in his contemning of all the Ancient Fathers and Counsels: for thus we find Beza to write in his balancing of the ancient Fathers with the Protestants of this age: to wit, that the Fathers had (to use his own words) 
(k) Beza in spi. Theolog. printed 1572. Epist. 1. pag. 5.  plus conscientiae, scientiae minus: more conscience (than the Protestants) but less learning. And as touching all the General Counsels of the Primitive Church, Beza thus betrampleth them: 
(l) In his epistle dedicatory to the Prince of Condv set before his new Testament.  In the best times a man may plainly see, that Satan was Precedent in their Assemblies and Counsels.  
In this last place I will come to Beza his Insolency and boldness with the holy Scriptures; which insolency proceeded from the authority of his assumed revealing Spirit: I will touch a Text or two of Scripture, depraved by him in his Translation of the New Testament; & then I will conclude with the Censures of learned Protestants passed upon his said Translation. And first in that sentence, 
(m) Heb●. 13.  Honorabile connubium in omnibus; Let marriage be honourable in all: as much to say, Let marriage be inviolably preserved in all points. Now Beza translateth, Marriage is honourable (inter quosuis) in all men; so he, adding in defence of Priest's Marriage, these two words, Is, and men, contrary to the Translations of his own Brethren 
(n) In omnes Pau●● epist. Hebr. 13.  Caluin, and 
(o) In Castalio his great Bible dedicated to K. Edward the sixth printed at Basil. 1573.  Castalio (the learned Protestant) who translateth thus: Honestum esto matrimonium in omnibus; so retaining the Imperative mood and Neuter Gender, whereas Beza used the Indicative mood, and Masculine Gender.  
For a second example of this kind; whereas the Text in S. Luke 22. Hic ca lix in sanguine meo pro vobis ●ffusus, is in these express words according to all Greek copies whatsoever: by which Grammatical contexture of the words is showed, that blood is in the Cup. Now to prevent this so necessary a Construction, 
(p) Beza in nowm Testam. pag. 317.  Beza is not afraid to say, that S. Luke committed a manifest Solecophanes, and incongruity of speech; or else, that it is a corruption, crept out of the Margin into the Text, in defence of the Real Presence. Now in regard of these and many other corruptions in his Translation, had not Molinaeus (a learned Protestant) just reason to say, that 
(q) See Molineus in Testam. part. 20. 30. etc.  Beza, de facto mutat Textum, actually changeth the Text? And 
(r) In his defensio suarum Translationum. printed at Basill, per joannem Oporinum. pa. 182. 183.  Castalio to aver, That he might gather a long Register of Beza his errors out of his whole work (meaning, touching his Translation of the new Testament) for Beza oftentimes erreth (saith the foresaid Castalio) not only in words etc. But also in things, and the same most weighty. And yet further the said Protestant thus chargeth Beza his said Translation: 
(s) Castalio ubi supra. pag. 170.  I will not set down all Errors of Beza his Translation, for that would require too great a volume. Thus much briefly (leaving out much more for greater expedition) of Beza his carriage, and comportment.  
To come to Caluin, who (as it should seem) was the first of his Tribe, that did lead the dance in this Gomorrhean and abominable Sinne. Caluin living in Noyon (a City in France) was charged with the crime of Sodomy; and thereupon was burned on his shoulder for the same crime; upon which occasion he presently fled to Geneva. That this is most true, appeareth (besides from the life of Caluin, written by the above mentioned Bolseck) from the Testimony of the foresaid learned Protestant 
(t) In Theolog. Caluinist. l. 2. fol. 7●0.  Schlussenburg, who averreth the same to be justified by public records and Testimonies yet extant; as also by the yet common report of the City of Noyon; which City did testify the said sin of Caluin, & his punishment inflicted upon him for the same, to Monsieur Bertilier (Secretary to the Council of Geneva) under a public and sworn Notaries hand; which Testimony is yet extant, and hath been seen by diverse men. This Crime of Caluins' Sodomy is so true, as that the foresaid Schlussenburg saith in plain terms: 
* In Theo. Calu. ubi supra.  I do not yet see any sound and clear refutation thereof; and as, that it being objected against him (by that blessed Martyr, Father Campian) D. Whitakers in his Answer thereof, denieth not the fact, but lesneth it in these words: 
(u) Contra Camp. rat. 3.  Si stigmaticus fuit (Caluinus) fuit etiam Paulus, fuerunt alij: So most profanely and impiously the Doctor comparing Caluins burning on the shoulder for Sodomy, with S. Paul's like punishment, for the profession of the name of Christ.  
I will let pass his lesser Sins of Incontinency, as his stealing away of a Gentil-woman of Mongis, who privately departing from her husband at Lausanna, kept company with Caluin at Geneva; as also his attempting of the wife of james Bourgoigne, Lord of Fallaice. In like sort I pass over, how Caluin contracted with one Brule, and his wife, that the said Brule should counterfeit himself dead, that in the sight of many people, he might seem to be restored to life by Caluin. But this Brule, so counterfeiting in the beginning, was found to be dead indeed. At the sight whereof Brules wife was so astonished, as that she exclaimed publicly against Caluin, and revealed the whole matter to many.  
I finally pretermit, how Caluin was so curious and choice in his diet, that when he went abroad to dine, his own wine was carried about with him in a silver Pot; and his bread was made of fine flower, wet in rose water. All this (I say) I forbear to insist in, (though I presume they were most true) because they are recorded by the foresaid Bolseck a Catholic, (who did write also the life of Beza▪) for my method here undertaken, is to charge Caluin and the rest with such Crimes, as are reported of them, by the learned Protestants, their brethren.  
Therefore I will next come to unfold his great Sin in detorting and misconstruing diverse Texts of Holy Scripture, from whence all the Ancient Fathers and learned Doctors ever mainly insisted upon, for the proof of Christ's divinity: and yet Caluin hath corrupted them in the behalf of the Arians, for the impugning of Christ's divinity. The places among others, are these; I and the Father are one. john 10. Caluin thus saith hereof: 
(x) Calu. in joan. 10.  The Fathers abused this place, to prove Christ to be of the same substance with his Father; for Christ speaketh not of the unity of substance, but of Consent: contrary to the judgement even of Zanchius, 
(y) Detribus Elohim, part. 2. l. 5. c. 3.  the great Protestant.  
Again, That Text: Thou art my son, this day I have begotten thee: Psal. 2. which Text is alleged even by the Apostle in proof of Christs-divinity, as 
(z) L. de filio Dei, printed 1586.  Simlerus a Caluinist confesseth: Yet Caluin thus disualeweth this place to the contrary: 
(a) Calu. in Psalm. 2.  I know this place to be expounded by many of Christ's eternal generation etc. but the reason of Austin is frivolous, who by the word, Hodie (this day) feigneth Eternity. Briefly (to omit his blasphemous Construction of many other Texts against the Divinity of Christ, wherein he comparteth in the Constructions of the same Text with the Arians,) that other passage: The Lord rained upon Sodom fire from the Lord etc. Gen. 19 D. Willet thus writeth hereof: 
(b) In Genes. c. 19  This place is well urged by the Fathers, to prove the Eternity of Christ: Yet Caluin thus writeth to the contrary: 
(c) Caluin in Genes. cap. 9  Whereas the Fathers laboured to prove Christ's Divinity from this testimony, it is nothing firm.  
I will contract this point of Caluins' Arianizing in his Construction of Scriptures, against the Divinity of Christ, with the Testimonies of learned Protestants charging him with the same. For according hereto I find, that Hunnius (the great Protestant, and public Professor in the University of Wittenberg) hath digested Caluins' expositions of Scripture of this Nature, into three 
(d) One of them is entitled: Caluinus judaizans etc. 1595. Another Antiparaeus. printed Wittenbergae, 1063. The third, entitled: Antiparaeus altar printed ut supra.  several Treatises.  
Touching Caluins false translating of the Scripture to serve his own turn, I will content myself with the judgement of Molinaeus herein, (a learned Protestant.) His words are these: 
(e) In sua Translat. Testam. Novi. part. 12. fol. 110.  Caluin in his Harmony maketh the Text of the Gospel to leap up and down; he useth violence to the Letter of the Gospel; and besides this, he addeth to the Text.  
Touching Caluins peremptory pride with the Ancient Fathers: And first touching the doctrine of Freewill, 
(f) Instit. l. 2. sect. 4.  Caluin chargeth, and reprehendeth the Fathers therein. Touching Grace and justification, 
(g) Calu. Instit. l. 3. c. 11. §. 15.  Caluin betrampleth S. Augustine's authority. Concerning the Reall-Presence, 
(h) L. epist. & respon printed 1597. epist. 208.  he opposeth himself against Hilary and Cyrill. Caluin 
(i) Instit. l. 4. cap. 13. §. 17.  in like sort reprehendeth Nazianzen, Basil, & Jerome, for their commending, & defending of Monachisme, and austerity of life.  
I will omit all other Controversyes between the Catholics and the Protestants, in all which Caluin opposeth himself to the joint consent of all the Ancient Fathers of the Primitive Church, and I will conclude with his reprehension of chrysostom, Austin, Epiphanius, and others, concerning the doctrine of praying and offering up Sacrifice for the dead: his words for close of all, are these: 
(k) In Tract. Theolog. de ver. Eccles. reform. pag. ●94.  Fateor eiusmodi preces etc. I confess, that the custom of these prayers was ancient; and that such prayers were allowed by Austin, chrysostom, and Epiphanius, as received by succession from their Ancestors; the usage whereof the aforenamed Fathers followed without reason etc. Thus we see, that Caluin doth fully parallel, and equal Beza in contempt of the Fathers of the Primitive Church: such a fastidious Magistrality, & pride in the highest degree, do their former doctrines of their Revealing Spirit, and extraordinary Vocation, beget in the minds of the believers thereof.  
But to conclude with relating of Caluins' death, which was most suitable to his life, (for 
(l) Psal. 33.  Mors peccatorum pessima) Conradus Schlussenburg the foresaid Protestant, delivereth it in these words: 
(m) ●n Theolog. Caluin printed 1594 lib. 2. fol. 72.  Deus manu sua potenti etc. God in the rod of his fury visiting Caluin, did punish him before the hour of his death, with his mighty hand: for he being in despair, and calling upon the Devil, gave up his wicked soul, swearing, cursing, and blaspheming. He died of the disease of lice and worms, increasing in a most loathsome ulcer about his privy parts, so as none present could endure the stench. These things are objected against Caluin by Public writings, in which also horrible things are declared concerning his lasciviousness, his sundry abominable vices, and Sodomitical lusts, for which last he was burned by the Magistrate at Noyon, where he lived, being branded upon the shoulder with a hot burning Iron. Thus far the foresaid Slussenburg, an earnest Protestant, and as great an Enemy to the Pope, as Caluin ever was, and therefore his Testimony is to be reputed less partial, and more indifferent.  
The foresaid miserable death of Caluin is confirmed with the unanswerable Testimony of Herennius (a Caluinist Preacher, and therefore the rather herein to be credited.) His words are these: 
(n) In libello de vita Caluini.  Caluinus in desperatione siniens vitam etc. Caluin ending his life in despair died, being consumed of a most filthy and loathsome disease; and such as God is accustomed to threaten to the wicked, and such as be rebellious against him. This of Caluin I dare testify to be most true, because I myself being there present, did behold that calamitous & tragical end of his, even with these mine own eyes. Thus the said Herennius, and thus far of Caluin, though most briefly. This one observation touching his death I will add, to wit, that it is the less to be wondered, that Caluin should dye despairing of his Salvation, seeing it may well be thought, that Christ by way of special punishment (in withdrawing his grace from Caluin,) did inflict this particular kind of death upon him, because Caluin taught, that Christ himself was for the time 
* Caluins' words in Latin are these in Math. 27. Sed absurdum videtur Christo elapsam esse desperationis vocem: Solucio facilis est etc. and in the same place thus more: Sic videmus (Christum) omni ex parte vexatum, ut desperatione obrutus, ab invocando Deo absi. steret.  in despair, and as being overwhelmed in desperation, gave over prayer. O monstrous (and never afore heard of) Blasphemy!  
The next shall be Ochinus: This man with the help of Peter Martyr, first broached Protestancy here in England in K. Edward's the sixth reign; as 
* Osiander Cent. 16. l. 2. c. 67.  Osiander witnesseth, and the whole world knoweth. Ochinus was first a Religious man of the Catholic Roman Church; but being weary of serving God in that austerity of life, left his 
(o) So saith Sleydan, l. 9 at anno 1547. fol. 297.  Monstery, with breach of all his former vows of Religion. This Ochinus did write a book 
(p) Lavather. in histor. Sacrament. fol. 50.  against the Mass; and him Caluin thus exalteth in these words: 
(q) Lib de scandalis. extat in h● Tract. Theolog. printed 1597. p. 111.  Whom can Italy oppose (for they were both Italians) against Peter Martyr, and Bernardine Ochine?  
There is not written against Ochinus so much touching his extraordinary licentiousness of life, as touching his doctrines: for first he began to defend (by writing of certain Dialogues) the doctrine of Polygamy, or having many wives at one and the same time; of which Dialogues 
(r) Beza in lib. de Polygamia. p. 4.  Beza maketh mention. But Ochinus did not content himself with this; but proceeded to the height of all Impiety; For he confessing the doctrine of the ever necessary Visibility of Christ's true Church, grounding himself (and but truly) upon the predictions thereof in the Old Testament; and on the one side, not acknowledging the Catholic Roman Church to be the true Church, though in it he could not deny, but that it ever enjoyed a continual visibility: and on the other side, seeing the predictions of the Churchs' uninterrupted Visibility were not accomplished in the Protestant Church, did heerupon wholly forsake Christ and Christian Religion, and betook himself to the embracing of judaisme.  
That Ochinus became an Apostata, is witnessed by Beza, who calleth him thus: 
(s) L. de Polygam. p. 4.  Ochinus, impurus Apostata. And further Beza more fully enlargeth himself thus writing: 
(t) Beza in epist. 1. pa. 11.  Ochinus, Arianorum clandestinus fautor, Polygamiaes defensor, omnium Christianae Religionis dogmatum irrisor. Ochinus is a secret favourer of the Arians, a defender of Polygamy, and a scoffer of all the doctrines of Christian Religion. The Apostasy of Ochinus, is further witnessed by 
(u) In his book de ●ribus Elohim. printed. 1594. l. 5. c. 9  Zanchius (the Protestant) & by Conradus Slussenburg, the afore mentioned Protestant, writing herein against Ochinus most particularly; the title of which passage in this Protestants book, is: 
(x) In Theolog. Caluinist. l. 1. fol. 19  Responsio ad Ochini blasphemiam.  
Thus fare touching Ochinus his Apostasy, & of his embracing judaisme, and finally dying therein One thing chief I refer to the judgement of any indifferent Reader: seeing this Ochinus was one of the two Apostles, who first planted Protestancy in England; to wit, whether it sorteth with the accustomed proceeding of God (who ever useth means proportionable and suitable to their ends) to use as his Instruments, for the planting of true Christian Religion (suppose Protestancy be such) a man, who should afterward turn his pen to the absolute denial of the Redeemer of the world, reputing him to be a Seducer, to the embracing of judaisme, and to the utter renunciation of all Christianity? And conseconsequently whether it be not a great dishonour to England, to ascribe her first plantation of Protestancy to such a Man?  
I come next to jacobus Andraeas. This Andraeas was Luther's prime scholar & a great spreader of Luther's doctrine. He was for his presumed worth made 
(y) Osiand. Cent. 16. l. 1 cap. 7. pag. 13.  Chancellor of the University of Tubinge, and was as famous and eminent in 
(z) So saith Osiand. ubi supra. l. 4. c. 43. pag. 1084.  Germany, as ever Beza or Caluin were in Geneva.  
Now, concerning the comportment of this presumed worthy man, charged even by his own Brethren, read what followeth. First, 
(a) In Zanchius in his epistles printed 1609. l. ●. pag. 340.  Lavater (a Protestant) averreth, that he was taken in public Adultery: and that certain verses were made against him, upon this occasion by certain Caluinists. But to proceed. Hospinian (the Protestant) thus blazeth him: 
(b) Hospinian in Histor. Sacrament. fol. 389.  Andraeas nullum omnino habuit Deum, si Mammonem & Bacchum excipias etc. & quando cubitum iturus, vel de lecto surrecturus etc. Andraeas' had no other God, except Mammon & Bacchus etc. And when he went to bed, or rose from thence, he was observed never so much as to recite the Lords prayer, or to make any mention of God. And in the whole course of his life and actions he shown no spark of piety and virtue, but extraordinary great lightness. Thus Hospinian.  
The same Hospinian speaking of the wonderful Inconstancy of Andraeas in matters of Religion (from which point may be gathered, that he prized no Religion at all) thus writeth: 
(c) Hospinian, ubi supra.  jacobus Andraeas doctrinam, & sententiam suam de Religionis capitibus mutavit saepius; unde Anhaldini promittunt se ex eius autographis demonstrare posse, ipsum octidui spacio, ter suam de Controversis capitibus, fidem & Confessionem mutâsse. jacobus Andraeas often changed his judgement in points of Religion, in so much, that they of Anhalt did undertake to show, out of his own handwryting, that in the compass of eight days, he changed three several times his confession of faith, touching some heads of Religion then in controversy.  
To conclude, the said Hospinian thus further discourseth of the pride & disposition of Andraeas, saying: 
(d) Ho●pin. ubi supr.  Conuitijs, calumnijs, mendacijs etc. Andraeas' did strive to abound in reproaches, deceits, lies, and impudent taunts and jests. He thought very highly of himself, and contemned all others. And yet more. 
(e) Hospinian ubi supr.  Selnecerus and Musculus (saith Hospinian) have termed Andraeas to be erronem, levissimum scurram etc. A wand'ring fellow, a most giddy and light gester or scoffer, and One that never had any religion. Thus far Hospinian of this Andraeas, & with this I end.  
Now in this next passage, Swinglius presenteth himself Whose doctrines tending to liberty and licentiousness of life above alleged, I will here pass over. This Swinglius did take his degrees of Schools in Basill, and thereupon was made 
(f) Hospin. ubi supra fol. 22.  Priest; but after he intended to revolt from the Roman Church, he chief laboured to impugn the Mass, and this from an apparition in his sleep, which Swinglius calleth his Monitor, saying: 
(g) Swingl. tom. 2. in subsid. de Eucharist. printed 1581.  Ater fuit an albus, nihil memini. Thus did Swinglius first forsake the Mass, doubtlessly from the instruction of the Devils for his own Brethren censure it to be no less, than a mere illusion, as 
(h) Tract. de Eccles. printed 1598. pag. ●8.  Benedictus Morgensterne, 
(i) In Swenkfeldio Calui●ismo, printed 1597. in praefat.  jacobus Heilbrunerus, and others. And the words of 
(k) In Theolog. Caluinist. printed 1594 in prooem.  Conradus Slussenburg, of this vision of Swinglius, are these: Sole meridiano clarius est, non Deum verum, sed ipsissimum Diabolum Swinglio per somnium etc. It is more clear than the Sun, that not the true God, but the Devil himself inspired Swinglius in his dream. Nevertheless Swinglius so rested upon the force of this his devilish apparition, as that being warranted therewith (most irreligiously and impudently, and the rather the better to impugn the Sacrifice of the Mass,) he dared to alter the very words of Christ saying, This is my body; and in lieu thereof, did translate in his own printed Bibles (as though they had been the very words of Scripture) 
(l) Swingl. in his new Testament in Latin dedicated to the French King.  This signifieth my Body.  
But to proceed to Swinglius his behaviour: for the better apprehension whereof, we are to conceive, that Swinglius and other certain Ministers in Helvetia (all which afore were devoted Priests) upon their forsaking of the Roman Religion, and undertaking to plant their own new Gospel; did first make a general petition to the Helvetian Commonwealth, within which state they lived, that they might be suffered to take wives, and marry. The title of their petition is this: 
(m) Swingl. in tom. 1. fol. 11●  Pietate & prudentia insigni Heluetiorum Reipublicae Huldericus Swinglius, alijque Euangelicae doctrinae Ministri, gratiam & pacem à Deo. The Petition beginneth thus: Hoc verò summis precibus contendimus, ne matrimonij usus nobis denegetur etc. We earnestly contend, that the use of Marriage be not denied to us, who feeling the infirmity of the flesh, perceive that the love of chastity is not given us by God. For if we consider the words of Paul, we shall find with him no other cause of Marriage, then for the lustful desires of the flesh; which to burn in us, we may not deny, seeing that by means thereof, we are made infamous before the Congregations.  
And then Swinglius proceeding forward, thus expresseth the burnings of the flesh: Aestu verò libidinis etc. By 
* Swinglius ubi supra.  the burning of the flesh, we understand those desires of the flesh, wherewith a man being inflamed, tosseth in his mind the studies of the lustful flesh; in these only he spendeth all his thoughts, upon these he meditateth, and is wholly busied in this, that he may satisfy the fury of the flesh. Thou seest here (Good Reader) how lustfully, and goatishly Swinglius, with his fellows, writeth of this subject.  
But to proceed in this their supplication. They further thus write: Si carnis 
* Swingl. ubi supra.  licentiam quaerere etc. If we respected the liberty of the flesh, who seethe not, how much more commodious it were for us, that we should forbear the laws of Marriage, as hitherto we have done? etc. For we have known, how easy in this free and lose estate, being glutted with satiety, we might change. Wherefore for the love not of lust, but of Chastity, and the souls to us committed, we desire marriage; lest that the souls committed to our charge, by example of our sensuality (diutius offendantur) should be any longer offended. And yet more: Quare 
* Swinglius ubi supra.  cùm carnis nostrae infirmitatem etc. We have proved, that the weakness of our flesh hath been (proh delor!) O for grief! cause of our often falling. Thus far in the petition of Swinglius, and the rest to that State.  
Now in another epistle to the Bishop of Constance, written and subscribed unto, by Swinglius, and twelve more Ministers there named, Swinglius thus confesseth and saith: 
(o) Tom. 1. fol. 121. 122. 123.  Hactenus experti, quòd etc. Hitherto we have tried, that this gift of Chastity hath been denied us etc. We have burned (O for shame!) so greatly, that we have committed many things unseemly. To speak freely without boasting; We are not otherwise of such uncivil manners, that we should be evil spoken off, among the people to us committed, for any wickedness (hoc uno excepto) this one point excepted. Thus far Swinglius with his Complices.  
By this now we may conjecture of the extraordinary sensuality of Swinglius, and of his incredible thirst after a woman. For here we see, how himself with the rest, are not ashamed to confess themselves to have lived (till that day) most incontinently & dissolutely: a course little sorting to those, who undertake the first planting of the true Religion and faith of Christ; which Religion utterly forbiddeth all unchaste and lustful actions: 
(p) Galat. 5.  The works of the flesh are adultery, fornication etc. Who do these, shall not inherit the Kingdom of God.  
I here pass over Swinglius his temporising liberty in writing of matters of Religion. For speaking after, of certain of his writings some years afore penned, he thus blusheth not to say: That when he did such and such things before, 
(q) Swing. tom. 2. de vera Religione, fol. 202.  Tempori potiùs scripsimus quàm rei, sic iubente Domino etc. We rather fitted our writings to the time, then to the truth of the matter, God himself so commanding us &c. A most irreligious and heathenish saying; and so disliked, that at the Alphabetical table there under the letter z. it is said: Swinglius docendo seruivit tempori, Swinglius in his teaching, served the times. The death and end of Swinglius was so calamitous, that diverse most markable Protestants do write, that he was infallibly damned. For first Luther thus censureth thereof, by the testimony of Hospinian. Hospinians words are these: 
(1) In histo. Sacrament. part. 2. at anno 1544. fol. 187.  Lutherus dicit Swinglium miserrime in praelio à Papistis interfectum, ideò in peccatis suis mortuum esse. Luther saith, that Swinglius was miserably killed by the Papists in wars, and that he died in sin. And again the said Hospinian thus further writeth: 
(2) Vbi supra.  Lutherus se etc. Luther saith, that he wholly despaireth of the salvation of Swinglius soul. And Gualterus speaking of the judgement of diverse Protestants herein, thus writeth: 
(3) In Apolog. fol. 30. & 31.  Nostri illi etc. Those our men are not afraid to pronounce, that Swinglius died in Sin, & the son of Hell. Thus much of Swinglius.  
Now to conclude this Scene with that Prodromus of Antichrist, I mean Luther, who first laid most of the chief corner stones of Puritanisme: Luther was first a Catholic 
(r) Luth. in his Epist. to his Father, extat tom. 2. Wittenberg fol. ●69.  Priest & Monk; during which his state of life, he thus writeth of himself: 
(s) See Luther's words hereof in in his Comment upon the epistle to the Galathians, englished in cap. 1. fol. 35.  I then honoured the Pope of mere conscience, kept chastity, poverty and obedience; and whatsoever I did, I did it with a single hart, of good Zeal, and for the glory of God; fearing grievously the last day, and desirous to be saved from the bottom of my heart. Of whose pure and sincere intention at that time 
(t) In epist. ad Thomam Cardinalem Eboracens.  Erasmus speaketh fully; & Simon Voyon more particularly thus dilateth thereof: 
(u) Upon the Catalogue of the Doctors of the Church, englished, pag. 180.  Luther in his Monastery punished his body with watching, fasting, and prayer. But after he had once apostated from the Church of Rome, and cast of his Catholic Religion; then he began to speak in another Dialect, and thus writeth of himself: (mark here good Reader, the difference of one and the same man, when at one time he is Catholic, at another, Protestant:) 
(x) Luth. tom. 1. epi. Latin. fol. 334. ad Philippum.  I am burned with the great flame of my untamed flesh; I, who ought to be fervent in the Spirit, am fervent in the flesh, in lust, sloth etc. Eight days are now past, wherein I neither did write, pray, nor study; being vexed partly with temptations of the flesh, partly with other troubles.  
Again the same Luther thus acknowledgeth further of himself: I am almost mad through the rage of lust, & desire of women. And yet more: 
(y) Luth. tom. 5. Wittenberg. serm. de Matrimonio, fol. 119.  As it is not in my power, that I should be no man: so it is not in my power, that I should be without a woman etc. It is not in our power, that it should be stayed or omitted; but it is as necessary, as that I should be a man; and more necessary, then to eat, drink, purge, make clean the nose. And yet he ceaseth not, but further saith: 
(z) Luth. in Proverb 31. addeth these words in Ducth, which are englished, as are here set down.  Nothing is more sweet, then is the love of a woman, if a man can obtain it; and finally: 
(a) Luth. tom 7. Wittenberg. epist. ad Wolphangum. fol. 505.  He that resolveth to be without a woman, let him lay aside from him the name of a man, making himself a plain Angel or spirit. And according to these his speeches, he having cast of all his former Religion, took Catherine Bore out of a Monastery, and married her.  
Behold here (good Protestant Reader) and blush at the Primitiae of that Spirit, which in this age first sowed Protestancy, or our new reformed Religion. For where are now those former words of Luther's keeping his chastity, poverty, and obedience? and what he did, he did with a single hart, to the glory of God, and desirous to be saved from the bottom of his heart? etc. So just reason had even Caluin himself to say of Luther: 
(b) These words of Caluin are alleged by Schlussenburg. in Theolog. Calu. l. 2. fol. 126.  magnis vitijs abundat. As also so fully is warranted, from Luther's sensuality, that phrase used among many of his followers, who when they would give assent to the provocation of nature, by accompanying lewd women, were accustomed to say amongst themselves: 
* This Benedictus Morgensterne the Protestant (in tract. de Ecclesia, printed Francofurti 1●98. pag. 22. affirmeth that the Caluinists were accustomed so to say.  Hodie Lutheranicè vivemus: to day we will live Lutheranlyke. And here now the less wonder it is, that Luther (for the patronising of his own most sensual and lascivious life) did vent out such his fleshly doctrines, mentioned in the first part of this discourse; as If the wife will not, let the Chambermaid come, besides many others. But let us proceed to other Acts of Luther's Scene.  
And touching his pride; Where first we will speak of his presumed certainty of his own broached doctrine, proceeding from the pride of his own private Spirit, of which point he thus vaunteth: 
(c) Luth. adversus falso nominatum Ecclisiasticum statum.  I would have you to know, (speaking to the Ecclesiastical state) that I will not hereafter vouchsafe you so much honour, as to suffer either you, or the Angels to judge of my doctrine etc. For seeing I am certain of it, I will judge of you, and of the Angels. And more: 
(d) Tom 2. Wittenb. fol. 333.  I am certain, I have my opinions from Heaven etc. they shall continue. And yet more fully: 
(e) Swinglius chargeth Luther with saying these words. to. 2. ad Luther. Confess. respon fol. 478  If I be deceived, God hath deceived me.  
Touching Luther's pride of censuring Moses, and the Apostles, he thus speaketh of Moses: 
(f) Luth. Tom. 3. Wittenberg. in Psalm. 45. fol. 423.  Moses had his lips full of gall and anger etc. Away therefore with Moses. Touching S. Peter, Luther thus writeth: 
(g) Luth. in epist. ad Galat. c. 1.  Peter (the chief of the Apostles) did live and teach (extra verbum Dei) besides the word of God. S. james the Apostle is thus charged by Luther, touching Extreme-unction: 
(h) Luth. l. de Capt. Babil c. de extrema vnctione, in tom. 2. Wittenb. fol. 86.  I further say, if that in any place it be erred, in this especially it is erred. But though this were the Epistle of S. james, I would answer, it is not lawful for an Apostle (by his authority) to institute a Sacrament.  
Touching Luther's pride in controlling, or rather rejecting the Holy Scriptures, it is evident, that Luther denied for Canonical Scripture, the 
(i) As witnesseth Bullinger upon the Apocalyps'. Englished. 1573. c. 1● ●●rm. 1. fol. 1.  Apocalypses, 
(k) Luth. in praefat. in epist. jacobi, in editione jevensi.  the Epistle of james, 
(l) As witnesseth Oecolampadius in epist. ad Hebraeos, printed Argent orat. 1534.  the Epistle to the Hebrews. Touching Luther's pride in condemning all the Fathers, read what here is set down: 
(m) Luth. lib. de seruo arbitrio, printed anno 1551. pag. 434.  The Fathers of so many ages have been plainly blind, and most ignorant in the Scriptures; they have erred all their life time; and unless they were amended before their deaths, they were neither Saints, nor pertaining to the Church. Thus he.  
To ●hing Luther's proud boldness in translating the Holy Scriptures, one place shall serve instead of many. Where S. Paul saith: 
(n) Rom. 3.  A man is justified by faith, without the works of the Law: Luther in his Translation thereof translateth: Man is justified by faith alone: & being expostulated for adding the word alone, he instead of any other answer saith: 
(o) Luth. tom. 5. Germ. fol. 141. 144.  I am sorry, I did not translate it worse: and a little before the said words: sic volo, sic iubeo, sit pro ratione voluntas. Thus much touching Luther's deportment: of which Subject I do assure the Reader, I relate not the sixth part, contenting myself to pick here and there, where I think most convenient, and suiting for the present.  
If now it be here demanded, that seeing Luther was in the beginning of his time a Catholic Priest; and (as it should seem) devout and religious in his faith; how came it to pass, that he first altered his Religion? To this is answered, That he had a true & real disputation with the Devil, and upon the force of the Devil's reasons, he renounced (first) private Mass: and then after by degrees, and through the violence of his own sensuality, he proceeded further in forging the rest of those voluptuous Paradoxes, above ascribed unto him.  
That Luther had this disputation with the Devil appeareth from Luther's own words delivered thereof, for he writeth: 
(p) Luther. tom. 7. Wittenberg. printed anno 1558 lib. de privata missa. etc. unct. sacerd. fol. 228.  Contigit, me sub mediam noctem subitò expergefieri: ibi Satan mecum caepit eiusmodi disputationem: Audi (inquit) Luthere, Doctor perdocte etc. It happened, that about midnight, I awaked, and Satan then begun with me this kind of disputation: Hear (saith Satan) O Luther most learned Doctor etc. And the Devil proceedeth to his arguments; to the strength whereof Luther finally subscribed. And thus Luther did first leave the saying of Mass by the persuasion of the Devil. And which is worthy of observation: Luther writing after this disputation, against the Mass, is not ashamed to use all those particular reasons and arguments against the Mass, which the Devil afore had used to him.  
This disputation of Luther with the Devil, is so certain, as that (besides it is testified from Luther's own words, above alleged) it is acknowledged, (though most weakly avoided) by 
(q) In his reply to the Censure, printed 158●. fol. d. 5. & d. 6.  Mr. Charke, 
(r) In his Treatise against the defence of the censure, printed by Thomas Thomas. pag. 234.  D. Fulk. 
(s) Sutcliff. de vera Catholica Christi Ecclesiâ printed 1592. l. 2. c. 4. p. 298.  D. Sutcliff, D. 
(t) D. Mort. in his Apolog. Catholica. part. 1. printed at London. 1005. l. 2. c. 21. pag. 351.  Morton. 
(u) Balduinus in his book entitled de disputatione Lutheri cum Diabolo, printed Islebij. 1605. c. 4. & pag. 81.  Balduinus, and others. All which several particular Protestants do give several answers hereto, (a point, which deserves chief to be noted) so little confidence did each of them, for the avoiding of this most foul blemish to Luther (and indeed to Protestancy) put in one another's Answer.  
And with this I will conclude with these former six most remarkable and eminent Reformers, assuring the Reader (as afore) that I have related scarce the sixth part of their licentiousness and impieties, with which most of them stand justly charged by the pens of other Protestants, their own Brethren, having for greater expedition contented myself (as above I said) with discerping here and there such their acknowledgements herein, as might seem best to sort to my present project, and intention.  
Only here I will demand, if it can sink into the brain of any judicious indifferent man, but to ween that God would ever suffer the true faith and Religion of Christ (admitting it had vanished away for many ages afore, as is pretended) to be restored to Christians, by the instruments and means of such most profane, sensual, beastly, and flagitious men, as these former six Authors are confessed by their own Brethren to have been: their very souls being become even the sinks or channels for the receit of all ordure and filth of Sin and abominable impiety? No: it is impossible, it should be so. Let no man therefore think his divine Majesty, would ever for the re-establishing of his Church (the most supreme end, that can be conceived) make choice of a company of obscure petty Doctors, and these but few, lately stepped up, but competently learned, jointly broaching in their doctrines sensual liberty, and finally in their conversation most wicked, profane, and execrable: so certain it is, that the wine ever tasketh strongly of the vine, the water of the fountain, the fruit of the tree, and the life, of the Doctrine.  
But now (good Reader) to reflect back. Here thou may see, what Puritanisme is either in speculation, or in the practice or execution. If then whether we respect the doctrine, or the conversation in life of such men, as were the first Institutours thereof, we do find all to be seated, (or rather grounded) upon sensuality and impiety; how canst thou be persuaded that Puritanisme is a Religion, wherewith God himself will be honoured? To the which thou canst never give thy full consent, except thou be first persuaded, that God is a Patron and defendor of Sin & impiety: Therefore lest any such profane conceit should by the suggestion of the Enemy seize upon thy soul: I will (for the close of this Treatise) partly display the ugliness and deformity of Sin, and consequently the infinite and inutterable hatred which God beareth to Sin, & Iniquity.  
My first proof hereof shall be taken even from the Nature of sin in itself, to the which God beareth an infinite hatred. Which infiniteness of hatred is proved by this reason: To wit; every offence committed against another, is the more great, by how much the Personage, against whom it is committed, is greater: but God, against whom each Sin is perpetrated, is of infinite Majesty, worth, and dignity; therefore it followeth, that every Sin committed against God, deserveth infinite hatred; and consequently deserveth to be punished with infiniteness of pains. Again; by how much God doth transcend man in goodness, by so much he loveth goodness, and hateth Sin, more than man doth: but he surpasseth man infinitely in goodness; therefore his love to goodness, and hatred to sin is infinite. And more, we may observe, that every time a man committeth a mortal Sin, there passeth through his judgement a practical discourse, by the which he compareth together God, and the pleasure of the Sin which he is to commit, and thus in this trutination and balancing, he finally prefers the pleasure before God; and therefore the wrong done to his Divine Majesty, by making choice of a base fading pleasure before him, is infinite and inexplicable.  
The second Reason, showing the atrocity of Sin, may be taken from God's comminations, and thundering of punishments most abundantly in his holy Scriptures against Sin, and the perpetratours thereof. As where we read: 
(y) Esa. 1.  Behold, I will be revenged upon mine enemies (speaking of Sinners) and will comfort myself in their destruction. Again: 
(z) Psalm. 91.  Sinners and workers of iniquity do perish everlastingly: 
(a) Psalm. ●●.  God shall rain snares of fire upon sinners; brimstone with tempestuous wynds shall be the portion of their Cup. 
(b) Ecclesiastic. 40.  Death, blood, contention, edge of sword, oppression, hunger, contrition, and whips; all these things are created for wicked sinners. 
(c) Proverb. 14.  Sin bringeth all men to misery. 
(d) Ecclesiastic. 21.  Fly from sin, as from a serpent: 
(e) Eccl. 20.  the end of a wicked man's flesh, shall be fire, and vermin: And to conclude (omitting infinite other passages, all serving to denounce Gods future reserved punishment for Sin (and consequently his hatred thereto) that most dreadful relegation of Sinners: 
(f) Math. 25.  Depart from me, you accursed, into everlasting fire.  
The third Reason, which setteth out the heinousness, and atrocity of Sin (and that more fully, then either of the former two) is, the consideration of the mystery of the Redemption of mankind. Which God in the inscrutable Abyss of his wisdom, would not otherwise perform, then by descending so low, as that himself (being of infinite power and Majesty, 
(g) Esay 66.  Whose seat is Heaven, and the earth his footstool; and, 
(h) job. 9  under whom do crouch and tremble, even they, that do bear up and sustain the world) should be content to become Man, to converse here upon earth thirty-three years, to taste in the mean time all kind of afflictions, griefs & indignities, and in the end to suffer at the hands of most base and unworthy persons, upon the Cross, a most ignominions and dishonourable death: and all this for the expiating of our sins, and Redemption of mankind: He is 
(i) john. 4●  the Saviour of the world; 
(k) 1. john. 2.  the reconciliation for our sins; and not for ours only, but also for the sins of the whole world (saith the holy Scripture.)  
But now to wind up in few words (and so to give the last stop to my pen) the force of the necessary inferences and deductions, resulting out of all the former Reasons of this whole discourse. Thus than I conclude: If on the one side, Puritanisme be a Religion defending all turpitude of Sin and Vice, as also wholly discouraging men from the exercise of all Virtue; and that the first broachers thereof have been men of most flagitious conversation, incorporating in their vicious lives their own positions and doctrines: And if on the other side, the atrocity of Sin be such, and the hatred of God to sin so infinite, and inexplicable, as that the understanding not only of Man, but even of the Angels cannot comprehend it, (much less in words unfold it) what then can follow, but that Christ, should sooner cease to be Christ then resolve first to institute Puritanisme, and the former doctrines thereof above mentioned, and willingly to suffer himself to be truly worshipped therewith, and to ordain, (as a means necessarily conducing to man's salvation) a faith, or Religion, so profane, vicious, and blasphemous? And with this I end this short Treatise.   
FINIS.   

A FUNERAL DISCOURSE (by way of Appendix) Touching the late different Deaths of two most remarkable Protestant Divines: The one, Doctor Price, Deane of Hereford, who died Catholic. The other, Doctor Butts, Vice-Chancelor of Cambridg, who hanged himself.  
Written by a Catholic Priest in England, to his Protestant friend in Amsterdam.  
Pretiosa in conspectu Domini, Mors Sanctorum. Psal. 115.  
Mors Peccatorum, pessima. Psal. 331.  
Permissu Superiorum. 1633.   

A Funeral Discourse of the late Deaths of two most remarkable Protestants, Doctor Price, Deane of Hereford; and Doctor Butts, Vicechancelour of Cambridge.  
DEAR Friend, towards whom neither distance of place, nor disparity of Religion can diminish my love. There are several Months passed, since we have had any intercourse by our pens: Therefore to defer the time no longer, but to perform my Calendary, and prescribed task, I have thought good now to break silence; and by these leaves (the poor Messenger of my rich Affection) to advertise you of the present good state of my corporal health. But the main allectiu● inviting me to write at at this time is, thereby to acquaint you with the chiefest Occurrents happening of late among us: A subject of weight, and such as may well seem to force my Pen, to spend some time in the unfoulding of it.  
Now these Occurrents are, touching the different deaths of two heretofore most remarkable Protestants; the one of their deaths being Heteroclite, or irregular in nature; the other natural, but withal supernatural, since the party so dying now lives (as we may comfortably hope) with Life himself: So true is that sentence of God's word (which is his peculiar Dialect) thus celebrating the death of the virtuous, 
Ecclesiast. 7.  Dies Mortis, melior die Nativitatis: But the tragical end of the wicked (though that cannot be their end) it thus depresseth, 
Prou. 11.  Mortuo homine impio, nulla erit ultra spes. Which two Oracles, or divine Mottoes are doubtlessly verified of the eminent men here to be spoken of; joined together in the nearness of the time of their deaths of Body; but most distant in their now present state of Soul. These two then were Doctor Price, late Deane of Hereford; and Doctor Butts, Vicechancellor of Cambridge.  

And first to begin with Doctor Price: since in priority of time his death was before the others. This man through the worth of his good parts and learning, was honoured, by being particularly known and respected by his Majesty (whom God grant to reign over us in a happy government many years) and then after was made Deane of Hereford, a place of great estimation.  
It is reported, that during all his life time, he enjoying his health, shown himself much adverse to the Catholics, and troubled diverse of them: But in the time of his last sickness (for 
Eccles. 28.  Afflictio dat intellectum) God (to whom nothing is contingent, yet foresees all contingencyes; and who before all time, foresees all things done in time) did so efficaciously move with his grace this dying Doctor, as that he being most mercifully called to work in Christ's vineyard at the 
Math. 20.  eleventh hour; and casting from him all other cares, did solely care for the good of his soul, by the detestation of his former dissimulation, and thirsting desire of dying Catholic. And thus finally he ankered his hopeful thoughts (notwithstanding his former course) at the Cape (as I may call it) of Buona Speranza, which stretcheth itself out into the Main Ocean of God's boundless Mercy; he acknowledging therein the truth of our Saviour's words, 
Luc. ●9.  Porrò, unum est necessarium. O he is truly wise, who is wise to his own Soul!  
This Doctor using in time of his sickness the help of a Catholic Doctor of Physic, entreated his Physician (as is certainly diwlged) to procure the access of a Catholic P●iest to him. His Physician (as knowing his former comportment in matters of Religion) rested much aghast at his request, & answered: Sir, I now not what you mean by these words: The world hath taken full notice, how much you have in disaffected towards Priests and Catholic; and a Priest will hardly adventure to come to you for fear of some intended danger. To which the Patient thus replied: O Mr. Doctor, you see in what poor case I lie, I look for death, and this is not a time of further dissimulation: I protest, my desire of having a Priest is, for the saving of my soul. Whether these words were prevailing with his Physician, or some other means were used, I know not; But within a day or two after, a Catholic Priest came to his lodging.  
At the Priests first entrance into his chamber, D. Price thus saluted him: Gentleman, you are most welcome; I have sent for you, not to dispute with you, for (I thank God) I am already fully settled in your own Religion; but to entreat your help and furtherance, for the disburdening my soul of all her sins. Howsoever in my lif● time, I have borne myself malignantly against Recusants (which great Sin I humbly beseech his Divine Majesty to remit) know you, that at this present, I am in judgement a Catholic, and do intent to dye a member of that Religion; and for the accomplishing of this my desire, I do humbly entreat the help of your Priestly function. The Priest shown himself most glad of such his pious Resolution, and used diverse comfortable speeches to the said end. And thus within few days after, through a penitent Confession of his sins, and by means of the Holy Sacraments, the Doctor was incorporated into the mystical body of Christ's Catholic Church; and so with a most constant resolution died a member of the Roman Church.  
But before his death, his Majesty being advertised of his sickness (see here a rare example of Princely benignity) did send (as is confidently reported) a Bishop to visit the Doctor from himself. The Bishop coming into his lodging, and finding him lying in his bed, asked him, how he did; & withal told him, that he was sent from the King, to visit● him. To which words the Do. (even with tears in his eyes) answered: I most humbly thank his Majesty for this his most gracious and undeserving favour, O, that it were in my power to express my acceptance hereof; and withal, my Lord Bishop, I thank you for your pains. Touching myself my Lord, you see, and I feel, in what pitiful case I lie. Never worse in body, and never better, on so well in soul. And for the more fully expressing of my meaning▪ and to prevent mistaking, your Lordship may take notice, that now I am, & intent to ●ye a Roman Catholic: and if God restore me to my health, I will make a more full declaration of this my change.  
These words amazed the Bishop; & thereupon the Bishop used some short speeches to alter his pious determination. To the which the sick Doctor thus replied: O my good Lord, these your words are but health-discourses; If you did lie in that case, in which I now am, (and your Lordship must once come to this) at what time the veil of all transitory motives must be drawn aside, you would no doubt discover yourself to be of a different opinion in religion, from that, which now your words import. For I must tell you plainly, I am persuaded, that there is never a learned bishop, nor learned Divine in England (if so he hath spent much time in the study of Controversies) but that he is inwardly, and in soul a Catholic, howsoever he may be content to dissemble his Religion, through the temporal Motives of Wife, Children, Riches, honour, and the like. And why should not I be thus perwaded; seeing it is most certain, that all Authorities both divine and humane (if they be truly weighed) make wholly for the Catholic Religion, and against the Protestants? The Bishop seeing him in fervour of speech, began to take leave with him. The Doctor in most humble words did prostrate his loyalty & service to his Majesty with all grateful acknowledgement of this so high a favour.  
And thus (good friend) you have the Relation of this Protestant Catholic Doctors happy departure out of this vale of misery. In discoursing whereof, if I err in any Circumstance, (for I will not justify the certainty of each of them, though of the main point of his dying Catholic, no man doubteth:) I am to be pardoned, seeing I deliver it (as near as I can) in that manner, in which I did hear it. But now (my friend) to reflect upon the death of this learned Doctor: Whether he was ever in his hart, or but only for some short time before his death catholicly affected, I know not; neither do I know what were the Motives, first inducing him to make this Catholic end. Nevertheless, I did hear it from the mouth of one of his inward acquaintance, who at one time being in the Doctors company, did hear Doctor Price much commend a Book, lately written by a Priest of the Society of JESUS, styled; The converted jew, and did say, that the Doctor himself had read it, and finally giving his judgement of it in these words: If the Protestants authorities alleged in that Book, be truly and faithfully alleged (as he had no reason to think the contrary, and the rather considering (saith he) the Book is with great confidence dedicated to both our Universities, who would instantly discover and diwlge any impostures, if such were used) that of necessity it must then follow, that either the Papists Theorems, and Tenets (for that was the Doctors phrase) are most true; or that all the chief and most eminent Protestants (without exception of any) even from Luther's days down to us, were most simple, indiscreet, and wholly unlearned: but this (said he) I have no reason to think; for their voluntary Confessions and acknowledgements (some in on point, some in another) are clear, in behalf of the Papists Religion, to which acknowledgements (supposing the matter of them to be false) they had no reason so unadvisedly to yield.  
Now whether his perusing of that Book might alter his judgement, or it was altered afore, I know not. But whatsoever the Motives of his dying Catholic were; among other of his inducements thereto, this following perhaps (though I in no sort do absolutely affirm it) might be one. His own Reading could not but tell him, that as on the one side, the Protestants among themselves maintain such irreconciliable disagreements in matters of faith, that therefore they account one another for Heretics, each one depriving another of all hope of Salvation: so on the other part, many of the most judicious, and learned Protestants do freely teach, that Papists (as they are called) dying Papists, may be saved; But it is not to be found, that the Papists do so teach of Protestants, dying Protestants.  
This then being thus, the Doctor might well thus reason with himself; (though as afore, I ever grant, I do not know articulately any one of his particular motives) The Protestants do deny to one another all hope of Salvation, dying without recalling their presumed Protestanticall Errors: The Catholics in like sort will not grant, that Protestants, dying Protestants, can be saved: But both the Protestants and the Papists teach, that Papists, dying in state of Papistry, may be saved: Therefore it is a more secure course for me, now lying upon my deathbed, to dye in that Religion, which by the acknowledgement of all sides, promiseth hope of Salvation; then to dye in that faith, to which but only some few Professors thereof afford a saving expectation.  
That the Protestants do nourish among themselves such disagreements in faith, as that they consequently deny their Protestant Adversaries (dying in that state) can be saved, I will here briefly prove from their own reciprocal and mutual recriminations, and from the very Titles of their Books, written in great acerbity of style, against other Protestants, their discording Brethren. Now in the discovery hereof, I am content, my pen shall for the time pertinently digress, & withal transgress the bounds of an ordinary Letter; chief (dear friend) to the end, that my words might gain some ground upon your judgement; for I grieve to observe, with what a strong bent of dislike, you are violently carried against our Catholic faith; and glad I should be to see, that as you are learned, so you would employ your learning, as a Handmaid to your soul's salvation.  
Well then, to come unto the point, and to omit for brevity most of what might be alleged to this purpose; and but to gather here and there some few Testimonies out of such great store & abundance. Do we not find Luther thus to convitiate the Sacramentaries? 
Luther. thes. 21. contra Lovaniens.  We seriously judge the Swinglians and Sacramentaries, to be Heretics, and Aliens from the Church of God. But Oecolampadius (the Swinglian) retaliates Luther's kindness in these words: 
Dialog. contra Melancth.  The Lutherans only bring forth a colour and shadow of the word of God, (as Heretics commonly are accustomed to do:) They bring not the word of God; and yet they will seem to build upon the word of God.  
It is certain, that the Lutherans cannot agree among themselves; And according hereto, we find 
In cattle. haeret. nostri temporis.  Conradus Schlussenburge (a Lutherane) to place six sorts of his own Lutherans in the Catalogue of Heretics. The Caluinists do thus charge one another: Castalio, a learned Sacramentary, thus writeth of Caluin, for his teaching God to be the Author of Sin: 
In his medit. upon 112. Psalm.  By this means not the Devil, but the God of Caluin is the Father of lies: But that God, which the holy Scripture teacheth, is contrary to this God of Caluin. And then after: The true God came to destroy the works of the Caluinian God: And these two Gods, as they are by nature contrary one to another, so they beget and bring forth Children, of contrary disposition; to wit, that God of Caluin, children without mercy, proud etc.  
Now touching our English Protestant's (forbearing to show their disagreements about the Communion Book, and the Translation of the Scripture) we find the Puritans thus to anathematise the Bishops: 
All this is related, as spoken by the Puritans in the Book of Constit. and Canons Eccles. printed anno 1604.  The worship in the Church of England is corrupt, superstitious, unlawful: the Articles of the Bishop's Religion are erroneous, their rites Antichristian etc. And more: The government of the Church of England under his Majesty by Archbishops, Bishops, and Deans, is Antichristian, and repugnant to the word of God.  
Now to requite the Puritans Charity herein, we find them thus charged by other English Protestants: 
In the Survey of the pretended discipline. c. 5. c. 24. & cap. 35.  The Puritans pervert the true meaning of certain places both of Scripture and Fathers, to serve their own turn. And again in this sort: The word of God is troubled with such choppers and changers of it. M. Parks is no less sparing in his reprehension, thus writing: 
In his epist. dedicatory. p. 3.  The Puritans seek to undermine the foundation of faith. And finally M. Powel thus doth recriminate the Puritans: 
In his Considerations.  The Puritans are notorious, and manifest Schismatics, cut off from the Church of God.  
Neither do the Protestants thus inveigh one against another in short sentences, or Periods of speech; but they have written several hundred whole Treatises, in reproof of each others doctrines, and have printed them in Protestant towns and Universities; as appeareth from the Catalogues heretofore yearly returned from Frankefort, mentioned by Hospinian the Protestant, in his Historia Sacramentaria, part. altera, and by Coccius his Thesaurus tom. 2. The very Titles whereof sufficiently discover, that the Protestants do hold one another for Heretics, and therefore not capable of salvation: see here the viperous brood, issuing from the loins of one 
Luther.  Apostata Friar.  
For greater expedition, I will here content myself with setting down the Titles only of Ten of their Books (of which not any of them touch the sole Doctrine of the Eucharist, because perhaps it may be replied, that the one side speak● therein rather like Papists, than Protestants.) And out of these ten you may easily conjecture, with what spirit of Contention and division, the rest of the Books are written. The ten Books are these following.  
1. Conradi Schlussenburgi Theologiae Caluinisticae libri tres: in quibus seu in tabula quadam quasi ad oculum, plusquam ex ducentis viginti tribus Sacramentariorum publicis scriptis, pagellis, verbis proprijs, & Authorum nominibus indicatis, demonstratur, eos de nullo ferè Christianae fidei articulo rectè sentire. Printed Francofurti. 1594.  
2. Oratio de Incarnatione filij Dei, contra impios & blasphemos errores Swinglianorum & Caluinistarum. Printed Tubingae. Anno Domini, 1586.  
3. Alberti Graveri Bellum Ioannis Caluini, & jesu Christi. Braptae, 1598.  
4. Gulielmi Zepperi Dillinburgensis Ecclesiae Pastoris, Institutio de tribus Religionis summis Capitibus, quae inter Euangelicos in Controversiam vocantur. Hannoviae. 1596.  
5. Aegidij Hunnij Caluinus judaizans: Hoc est, judaicae glossae & corruptelae, quibus Ioannes Caluinus illustrissima Scripturae sacrae loca, & testi●onia de gloriosâ Trinitate, Deitate Christi, & Spiritus Sancti; cum primis autem vaticinia Prophetarum de adventu Messiae, & Nativitate eius, Passione, Resurrectione, Ascensione ad caelos, & Sessione ad dextram Dei, detestandum in modum corrumpere non abhorruit. Wittembergae 1593.  
6. Pia defensio adversus Iohannis Caluini, Petri Boquini, Theodori Bezae, Gulielmi Ctebitij etc. & similium calumnias. Item, Refutatio Pelagiani seu Anabaptistici Caluinistarum erroris de Baptismo, & peccato Originali. Adduntur Collectaneae plurimorum Caluini contra Deum, eius Providentiam, & Praedestinationem. Erfordiae, 1583.  
7. Christiani Kittelmanni decem graves & perniciost errores Swinglianorum in doctrinâ de peccatis, & baptismo; ex proprijs ipsorum libris collecti, & refutati. Magdeburgi. 1562.  
8. De gaudijs aeternae vitae, & quomodo Sacramentarij nobis illa gaudia imminuant. Erfordiae. 1585.  
9 joannis Mosellani Praeseruativae, contra venenum Swinglianorum. Tubingae. 1586.  
10. Denominatio Imposturarum & fraudum, quibus Aegidius Hunnius Ecclesiae Orthodoxae doctrinam petulanter corrumpere pergit. Bremae. 1592.  
Thus we see (My worthy Friend) in what inveterate, intestine, and irreconciable simulties, dissensions, and Booke-warres, the Protestants of all kinds and sorts do live among themselves: from the true consideration of which point, it may evidently be inferred, that the Protestants by such their disagreements, cannot, nor do afford the hope of salvation to other Protestants, dying in a contrary faction to themselves: except the said Protestants should grant (contrary to the Scriptures, to all Antiquity, and to the force of all reason) that men, who are Heretics and Aliens from the Church of God; who urge only a shadow of the word of God, but not the word itself; who are Heretics, maintaining two Gods; whose Religion is erroneous, Antichristian, and repugnant to the word of God; who pervert the Scriptures to serve their own turns; who undermine the foundation of faith, & as being manifest schismatics, are cut of from the Church; finally who are charged by other Protestants, their own Brethren (and this in set Treatises) not to believe aright almost any one Article of Christian faith, but to maintain blasphemous and impious errrours; as to wage war against jesus-christ, to defend Pelagianism, and anabaptistical errors, and lastly, to corrupt the most illustrious passages of Scripture, urged by all antiquity in proof of the most glorious Trinity, of the Divinity of Christ, and of the holy Ghost: except (I say) that such men as these, dying in this state irrepentantly, can be saved.  
But now, if we will turn the leaf over, and observe, what the most learned Protestants do confess and teach in behalf of the Papists, dying Papists; we shall find, that both by necessary Inferences, resulting out of their own granted Premises, as also in express terms, they maintain, that the Papists, dying in their own Religion, may be saved.  
This shall be proved several ways, thereby to justify Doctor Price his election and choice, in dying a Catholic, & member of the Roman Church; and not a member of the Protestants late erected Conventicle.  
And first this Verity takes its probation, from that other acknowledged Verity of the Protestants; who confess, that the Roman Church is the true Church of God, and that in the same Church Salvation is to be obtained. To this purpose we may allege D. Field in his own words: 
In his book of the Church. lib. 3. c. 46.  We doubt not, but that the Church, in which the Bishop of Rome with more than a Luciferian pride exalted himself, was notwithstanding the true Church of God; & that it held a saving profession of the truth in Christ. M. Hooker thus worthily honoureth the Church of Rome: 
In his book of Ecclesiast. policy, ag● 88  The Church of Rome is to be reputed a part of the house of God, a limb of the Visible Church of Christ; & we gladly acknowledge them, to be of the family of jesus Christ. D. Barrows: 
In his Sermons and two questions disputed ad Clerum. pag. 448.  I dare not deny the name of Christians, to the Romanists, sith the learneder writers do acknowledge the Church of Rome, to be the Church of God. M. Morton: 
In his treatise of the Kingdom of Israel, and of the Church. pag 94.  Papists are to be accounted of the Church of God, because they do hold the foundation of the Gospel, which is faith in Christ jesus, the son of God, and Saviour of the world. But I hope no man of judgement, will deny, but that such, as are of the family of jesus Christ, whose Church is the Church of God, and who hold the foundation of the Gospel, which is faith in Christ jesus, may be saved.  
But to proceed. Doctor Some thus more expressly writes of this point: 
In his ●●●●●e against Penry. pag. 176.  If you think, that all the Popish sort, which died in the Popish Church, are damned, you think absurdly; and do descent from the judgement of all learned Protestants. D. Covell: 
In his defence of M. Hoo●ar. pa 77.  We affirm them of the Church of Rome to be parts of the Church of Christ; and that those, that live and dye in that Church, may notwithstanding be saved. Yea this Doctor so fare proceedeth herein, as that he chargeth the maintainers of the contrary doctrine (to use his words) 
D. Co●●l ubi. s●●ra.  with ignorant zeal. But to press more particularly this point, D. Whitakers 
Cont. r●●. Camp. pag. 78.  granteth, that diverse ancient Fathers, holding the doctrine of Satisfaction, & merit of works, are nevertheless saved. M. Cartwright thus favourably writeth: 
In his reply against D. Whitguif a defence. pag. 82.  I doubt not, but that diverse Fathers of the Greek Church, who were Patroness of freewill, are saved. I will add one annotation hereto; which is, that we commonly find the more grave temperate and learned Protestants to afford in their writings the title of Saint, to Augustine, Jerome, Ambrose, Cyprian, and to most of the Fathers of the Primitive Church; All which Fathers, by 
Luth. lib. de seruo arbitrio. printed anno 1551. pag. 434.  Luther, and almost all other 
Melancth. in 1. Cor. c. 3● D. Humphrey in vita juelli, pag. 212. and D. Whitak. contra Duraeum. l. 6. p. 413.  Protestants of reading, are acknowledged for Papists: from which ascribed title given to the Fathers, the Protestants must needs grant, that the said Fathers are saved, since only such as are saved, are Saints.  
But to descend yet more articulately I will insist in some particular men who are acknowledged (and but truly) by the Protestants, for Papists; and yet the Protestants do afford them such Encomia, high praises, and extollings, as that they could not give to them truly the said laudes, except such men were saved. I will ex professo pick out only four or five, who were so notorious Papists (as I may say) as that no forehead is so meretricious and shameless, as to deny the same.  
And first, S. Dominick, who was Author of the Religious Order of the Dominican Friars. His great holiness is at large acknowledged by the 
Cent. 13. col. 1●79.  Centurists; and Pantaleon (the Protestant) celebrateth it in these words: 
●n Chronico, pag 100  Dominicus erat vir doctus, & bonus, & Praedicatorum ordinem instituit. S. Bernard (who was an Abbot, and 
Osiander epitome. Cent. 12. p. 309.  Author of many Abbeys and Monasteries in France, and Flanders) receiveth from the pen of D. Whitakers this commendation: 
L. de ●●●les. pa. 3●●.  Ego quidem Bernardum verè fuisse Sanctum, existimo. Which Saint, Osiander styleth; a very 
Osiand. 〈◊〉 supra.  good man: from both which Commendations it followeth, that Osiander and D. Whitakers thought that Bernard was saved; since who are saved, if not those, who are truly Holy, and who are very good men?  
To Gregory the Great, and Austin, who planted in England all the Romish Religion taught at this day (as 
In I●● 〈◊〉 part. ●. r●●. 5.  D. Humphrey truly affirmeth) D. Goodwin affoards this worthy praise: 
In his cattle. of Bishops. pag. 1.  That blessed and holy Father S. Gregory, and S. Austin our Apostle. And no small praises are given to these two, by 
D. Fulk against Heskins, Sanders, pag. 561.  D. Fulk. Lastly, Beda is so extolled by D. Humphrey, as that he pronounceth him (to use his own words) 
In jesuit. part. 2. rat. 3.  To be of the number of Godly men, and to be raised up by the holy Ghost: And yet so great a Papist, Beda was, as that Osiander thus writeth of him: 
In epitome. cent, 8. lib. 2. cap. 3.  Beda was wrapped in all Popish errors, wherein we at this day descent from the Pope.  
Thus fare of these men: to whom we see, that the Protestants do ascribe such transcendent praises, as are only compatible, and agreeing to such as are in state of salvation. And thus far (my learned friend) of this subject in general, to wit, of the Salvation of a Papist, dying in his own Religion: where we have seen, how abounding the Protestants have been in their testimonies of several sorts, for the truth of this undeniable Verity.  
And now (good friend) if we call to mind, how the Protestants deny (through their immortal mutual dissensions) salvation to each other; & withal, if we will rest upon the caven and impartial judgements of other sober, dispassionate, and most learned Protestants, who fully teach and maintain, that hope of salvation belongeth to the Catholics, dying in their ancient Roman faith: what man then of judgement can justly conceive any dislike against Doctor Price, for his dying a Catholic, and no Protestant? O no. The Freewill and election of Man in things but of small moment, naturally inclines to the choosing of the Best; & shall then the Soul be so treacherous and disloyal to itself, as to choose the worst, when it concerneth Eternity either of joy or torments? And herewith I will cease to enlarge myself further upon this our Daniel, who by his happy end, avoided the jaws of the Lion; that 
1. Pet. ●. 5.  Leo rugiens, circumiens, quaerens quem devoret: That roaring Lion going about, seeking whom he may dedevoure.   

Concerning Doctor Butts.  
NOW in this next place to come to D. Butts, Vicechancelour of Cambridge, whose death ought to be delivered in the Dialect of black notes of Contumely, and dishonour; and whose disastrous End affoards a greater lustre to the glorious death of the former Doctor: so shadows placed in a picture, give greater light to the Picture.  
This man them (as the world knows) was advanced for his presumed sufficiency and Virtue, to stern and govern the most famous University of Cambridge: yet his Death was so calamitous (by a voluntary making away of himself the year 1632.) as that his best friends are never able to vindicate his name from eternal reproach. And therefore what learning he had I know not: but certain I am, his Virtue, whereby he seemed grateful to the eyes of others, was merely extrinsecall, & hypocritical; and his Religion, but a shadow or image of Religion: So a dunghill or any other foul place covered with snow, is not for the time discovered from a fair meadow.  
What were the Motives of this his death, is severally rumoured by several tongues. Some diwlge (for Fame oftentimes variously multiplies itself in its own cogitation) that (besides certain intestine simulties, between him and some others of the University) he was unexpectedly called openly to a reckoning, how he had disbursed certain sums of money, gathered for the relief of the poor of that City, in time of the sickness there; a great part of which money he had intended, to engross to his own particular use: and that this occasioned his dreadful resolution— 
Aens●●.  Quid non mortalia pectora cogis, Auri sacra fames?— Others report otherwise. But whatsoever the immediate occasion might be; such was his most deplorable death (attended with the everlasting Death of his soul) here set down.  
This man the very day (which was Easter day) of his acting this unnatural Part (by being become his own Parricide) was to preach in the chief Church, to the whole University, (for he was Doctor of Divinity) who that very morning feigning some occasion of staying in his lodging longer, than his intended Auditors expected he should, it was observed, that the door was barred upon him; and some suspicion growing thereof, his door was presently broken down, and himself was there found to have hanged himself with his Garters: his own chamber thus being become the mournful stage of his own Tragedy. Thus it happened, that that day, which our Saviour did rise from Hell, this poor wretch descended into Hell. But I grant my words are over languide and faint, to paint forth this atrocity of fact. For we see, that He, by forbearing to preach, did more fully preach, and made a Sermon, not to the University alone, but to the Whole Realm, more moving (though without words) then ever his tongue could have performed.  
For who hearing only, that the Vicechancelour of Cambridge had hanged himself (in which short Relation, every word hath its Pathos, Emphasis, and Energy) resteth not astonished? Or who will not be amazed, when he shall be told, that a man seated in such a height of government; supposed to be most learned and pious; graced for his presumed wisdom and prudence, with the title of Vicechancelour; being a Doctor of Divinity; a most remarkable man in his zealous professing of the Protestant faith; and a great advamcer of the English Gospel; should by such a weak and unmanlike apprehending of temporal distastes be moved thus in Soul and Body to cast himself away for all eternity? A Document to teach every man, with all humility to lie battering at the ears of the Almighty, with incessant & fervorous Prayer, (by which we overcome him who is invincible, and procure him to work in our affair, who is immoveable) so to arm his soul with Divine Grace, as to be able to subdue all wicked molitions of our Ghostly Enemy, and all other arising Temptations whatsoever; lest otherwise through want of the said Grace, he might complain with the Prophet: 
Psalm. 142.  Anima mea, sicut terra sine aqua tibi.  
Let no man think, that out of a malignity to the Vice-Chancelours Religion, I do amplify thus upon this most ruthful Theme. No. I do greatly commiserate his endless and interminable calamity, since a soul in Hell life's in death, which never dies: so far I am from insulting over the dead, and I have read that sentence, 
Eccles. 8.  Noli de mortuo inimico tuo gaudere.  
But it may be here urged by some, that seeing this is but the Example of one man of Note, my Pen is over luxuriant in exaggerating his disconsolate and dismal fall. To this I reply, first, that diverse, even of his own Coat & Profession here in England (I mean of Ministers, though men of fare lower rank and estate) by offering violence to themselves, have made the like shipwreck of their souls, within the compass of this very year, and some few last past. Secondly, the more fully to confront this bold assertion, and for your further satisfaction (my much respected friend) in this point, who do so highly prejudge of the first Restorers of your Gospel; I do here avouch, that several Protestants of far greater eminency for learning, and popular fame in the world, than the Vicechancelour ever was, and such as have been the first broachers of Protestancy, have (by God's permission) come to most calamitous Ends, though not in an unnatural hastening of their own deaths, yet as baneful and pernicious to their own souls, as if they had become their own Butchers. And this shall be proved even from the free acknowledgements of other learned Protestants.  
And first to begin with these later days, and so to ascend higher: It is over manifest, that Andraeas' Volanus (a Caluinist) died a 
In Paranesi.  Turk, and had (before his death) poisoned diverse persons with his blasphemous writings, against the Blessed Trinity. In like sort 
Stancarus de mediatore, fol. 38.  Georgius Paulus (an eminent Protestant in Cracovia) at his death denied the B. Trinity, with the Turks. Again, Laelius Socinus (brought up at Geneva) by the Confession even of Beza, 
In epist. Theolog. 81.  died, wholly renouncing the Christian faith. Alamannus (once a familiar friend of Beza) did, as witnesseth 
In ep. 65. pag. 308.  Beza, die a blasphemous jew. David 
See Historia Davidis Georgij printed at Antwerp, anno 1568.  George (once Professor at Basil) died an execrable Apostata. 
Osiand. in Cent. 16 part. 2. pag. 828.  Adam Neuserus (the chief Pastor of Heidelberge) died a circumcised Turk. And Ochinus (who first disseminated Protestancy here in England, in King Edward the sixth his Reign) in the end died (by the Confession of Beza) an impious 
Lib. de Polygam. p. 4.  Apostata, and 
Beza Epist. 1. pa. 11.  a derider of all Christian Religion.  
Thus far ●or a taste only (omitting diverse others) of these men, whose deaths were as calamitous and Tragical (since their souls thereby have incurred eternal perdition) as if they had massacred themselves.  
But to leave these, and to come to some others, more, remarkable Protestants, who were great enlargers of the new pretended Gospel of Protestancy, and who died Professors of the said Religion: We do find, that a most learned Protestant thus writeth of Caluins' death: 
Conradus Slussenburg. in Theolog. Calu. l. 1. fol. 72.  Deus manu sua potenti etc. God with his mighty hand did visit Caluin; for he despaired of his salvation, calling upon the Devils, and gave up his Ghost swearing and blaspheming. Caluin died, being eaten away with louse; for they so bred about his privy parts, that none could endure the stench. Thus the said Protestant of Caluins' death.  
And the same is further witnessed by 
In libello de vitae Caluin.  joannes Herennius (a Caluinist Preacher) who was witness and present at Caluins' death.  
Melancthon (the famous Protestant) made so miserable an End, as that Morlinus (his Protestant scholar, and otherwise a great advancer of Melancthons' worth) in these doleful words, performs his Master's Exequyes, and funerals: 
See hereof Slussenb. 〈◊〉 Theolog. Calu. l. 2. ●rt. 1●.  Si possem redimere etc. If it did lie in my power, to redeem the Salvation of our Master Philip Melancthon with the hazard of my life, I would do it: but he is carried to the terrible Tribunal of God, there to plead his cause. Thus Morlinus.  
jacobus Andraeas (an Eminent and most forward Protestant) so lived and died (as 
In Hist. Sacram. part. 1. fol. 〈◊〉  Hospinian the Protestant witnesseth) as if he had no God but Mammon and Bacchus, he never praying going to bed, nor rising from thence.  
Carolostadius (a great Protestant) was killed by the Devil, as certain Ministers 
In their epistle de morte Carolostadij.  even of Basill do justify. And of the said Carolostadius, Luther thus writeth: 
Luther in loc. come. class. 5. cap. 25. p. 47.  Carolostadius traditus est in reprobum sensum: Carolostadius is delivered up into a reprobate sense etc. And further Luther thus saith of him: Puto non uno Diabolo etc. I do think that miserable man was possessed, not with one only Devil God take mercy of him for that sin, wherein he sinned, even to the last hour of his death.  
Oecolampadius (that transcendent Protestant, and supposed Bishop of Basill) 
Coclaus in act. Luther. 1537.  went healthful to his bed, and was found by his wife dead, in the morning.  
Swinglius so died in the wars, as that Gualterus (a forward Protestant) thus censureth his death: 
In his Apology pro Zuinglio.  Nostri etc. divers of us are not afraid to pronounce Swinglius to have died in sin; and therefore to have died the son of Hell.  
Now to close up this Scene of death with Luther himself, the Father of Protestancy, than whom no other Author was more sorting to such a Religion; no other Religion more sorting to such an Author. This Type of Antichrist died most suddenly; for 
Coclaeus in vita Lutheri.  being at Supper, and feeding unctuously upon great variety of meats; and entertaining his invited friends with dissolute discourse, the very same night died: A truth so evident, that David Cytraeus (a markable Protestant) thus accordeth to this former Narration: 
David Cytraeus Orat. funebri Christophori Di●cis Megapolitanis.  Lutherus ipse vesperi mensae assidens, paucis post mediam noctem horis discessit. Luther himself sitting in the Evening at the table, a few hours after midnight, died.  
Thus we see what deplorable Ends these former Protestants of greatest Note (besides diverse others here omitted) have made; as if it were a privilege granted to Protestancy, that the chiefest Patroness and spreaders of it, should leave the Theatre or stage of the world, with acting most Tragical Catastrophes or Conclusions. And therefore with less reason it can be replied, that only the Vicechancelour of Cambridge (and no other Protestants of transcendency) have been subject to such untimely deaths. Which death of his (how lamentable soever) must needs be a scar to the fairness of that most celebrious University, but deprive it wholly of its lustre & beauty it cannot: for the fairest and richest Diamond is seldom seen, without some blemish; and Cynthia (the second light in Heaven) hath her spots.  
But to return more particularly to the Vicechancelour. It is further reported, (whether rumours herein have wronged him or no I know not) that he was an earnest maintainer (against the Arminians in that University) of the most dangerous doctrines of Reprobation, and Predestination. To which I am the rather induced to give credit, in regard that a man encountering disgraces and losses in the world, (which himself through his own pusillanimity and softness of disposition cannot, or at least will not subdue) is the more easily drawn by the suggestion of the spiritual Enemy, for the avoiding of the longer endurance of the said disgraces and losses, to take some one desperate course or other in shortening his own life; & the rather by reason that his own doctrine of Predestination assureth him, that if he be predestinated (as every illuminated Puritan, by his own Principles of faith, ought so to believe of himself) no desperate course, sin, end, or death whatsoever can deprive him of the Benefit of his own Predestination; according to those words of Luther: 
Luth. tom. 1. epist. Latin. fol. 334. ad Philip.  No sin can draw us from Christ, although we should commit fornication, or kill a thousand times in a day. With whom (besides many others teaching the same) jacobus Andraeas thus conspireth: 
In epist. Colloq. Montisbel. pag. 48.  He who once truly believeth, cannot afterwards fall from the grace of Christ, by his Adultery, or any other like sin. And 
D. Whitak. lib. de Eccles contra Bellarm. controvers. 2. q. 5. pag. ●01.  D. Whitakers plainly teacheth the same in these words: Si quis actum fidei habet, ei peccata non nocent. And then might the Vicechancelour thus suggest to himself: I live in disgrace; I suffer Contumely, reproach, and losses; I cannot hinder my own Election, do what I will; I can produce, and exercise an act of faith, that Christ died for me, at my pleasure, even at my last gasp; Therefore as loathing to suffer these opprobryes any longer, I will instantly separate this body of mine from my soul, by a violent dissolution. 
jerem. 2.  O you Heavens be astonished at this!  
Whether the Vicechancellor had such secret disputes with his soul, God only knows; though in regard of this fatal Heresy of Predestination, it may well be conjectured he had. But howsoever it was with him; certain it is, that daily experience sealeth up the truth, that diverse both men & women here in England, who have sucked the Protestants doctrine of Reprobation, and Predestination from their Ministers mouths & pens, have within these few years last passed, upon their belief thereof, utterly cast themselves away; some through a black despair of their sins; others, through a presumed certainty of their salvation, by drowning themselves, by hanging, or cutting their own throats. Wretched souls, that remember not, that whiles they live in this world, the sea, or Ocean of God's justice is bounded on all sides with his Mercy; but after their deaths it breaketh out, and overfloweth with a fearful inundation over all mankind, according to the particular works of every one.  
Now seeing the Protestants doctrine of Predestination threatneth an utter overthrow to the soul of man, by engendering a seared and obdurate conscience in the Believers thereof, for the perpetrating of the most facinorous sins; since they are taught thereby, that no such Sins (how atrocious soever) can hinder their salvation; I will therefore stir a little the mould or earth about the root of so wicked a doctrine, in briefly showing how repugnnant it is to the Holy Scripture, to the Authority of the ancient Fathers and to the more grave and recollected judgements of diverse learned Protestants themselves: A labour, I hope, neither impertinent in this place, nor unprofitable for you (my dear friend) to read; since you know well, I know, that you are overmuch inclining to the said Protestants Predestination.  
And first to show the uncertainty of our Election, which clearly impugneth Predestination in the Protestants sense, I thus produce my argument, grounded upon the Scripture. A justifying faith (even by our Adversary's Positions) must ever be accompanied with Charity; and according hereto we find D. Fulke thus literally to write: 
D. Fulke against the Rhemish Testament in 1. Cor. c. 13.  A justifying faith cannot be without Charity: but Charity may be lost: therefore a justifying faith may be lost; and consequently upon the loss of a justifying faith, a man resteth doubtful of his Salvation.  
That Charity may be lost in the faithful, (which is the hinge whereupon the force of this Argument turns) is proved from the example of the Prophet David, who lost his Charity in committing Murder 
2. Reg. 11.  and Adultery; since a premeditated murder is incompatible with Charity; it being a mere Privation thereof for how can a man be in Charity with him, from whom he intends wrongfully to take his life? Now than the inevitable resultancy out of the former Premises, by way of recapitulation is this: If David did want Charity, than did he want faith; if he wanted faith, than was he uncertain of his Election, and Predestination (for 
Rom. 1. & Galat. 3.  by faith the just man liveth.) If David, who was once the servant of God, was uncertain of his Predestination, and by committing of sin, became for the time the servant of the Devil, (for 
1. joan. 3  he that committeth sin, is of the Devil:) then with much more reason may any Protestant (whose faith leans upon the weak Crutch of his own Private spirit and Conceit) rest doubtful of his Election, and Predestination.  
Now, in further proof of this Verity, we thus read in Holy Writ: That 
Rom. 11.  the boughs may be cut off, etc. And that, 
Ibid.  the goodness of God belongeth to us, with condition, if we abide in his goodness, otherwise we shall be cut off: in which words is expressly taught, that the goodness of God is given, but conditionally. And which is more plain, we further read: 
Ezech. 18.  If the just man do turn away from his righteousness etc. in his sin he shall dye. And therefore the less we have to wonder, that the Apostle Paul (who was once rapt into the third Heaven;) Nevertheless thus fearfully speaketh of his own state: 
Philip. 3  If by any means I may come to the Resurrection from the dead etc. 
1. Cor. 9  lest perhaps when I have preached to others, I myself become a Reprobate. Which Apostle further in express words thus writeth of others: 
Heb. 6.  Some, who were once illuminated, have tasted of the heavenly gift, and were partakers of the Holy Ghost etc. are fallen.  
And hence it is, that such who, by reason of their present justice and Grace, are said to be, 
Exod. 33  Written in God's book; are notwithstanding upon their loss of their said justice & grace, affirmed 
Exod. ubi supra.  to be, razed, or blotted out: So express and unanswerable (we see) is God's holy Word, for the impugning of this vapourous & imaginary fantasy, of the Protestants Certainty of their Salvation and Predestination.  
The ancient Fathers unanimously subject their judgements to my alleged sense of the former Texts. For thus S. Austin writeth: 
De Civit. Dei. lib. 11. cap. 12.  Licèt de suae certae perseverantiae praemio certi sunt, de ipsa tamen perseverantia sua reperiuntur incerti. Although men be certain of the reward of their perseverance; yet of their perseverance they are found uncertain. And S. Gregory is so full in this point, that Caluin reprehendeth him him therefore in these words: 
In his Instit. c. 8. de praedestinat. & provident Dei.  Pessimè ergo & perniciose &c. Gregory most badly and perniciously makes us uncertain of our Election, by making us (vocationis nostrae conscios) doubtfully-knowing of our vocation. I might urge Testimonies to this purpose out of 
●n cap. 3. ●onae.  Jerome, 
Hom. 11. in epist. ad Philipp.  chrysostom, and others, but I labour to be brief.  
To conclude this point, divers learned Protestants, upon their more mature & serious consideration of this point, have utterly rejected (as a mere fantasy) this presumed Certainty of Salvation. To instance in few, for a taste of the rest. The Protestants of Saxony, in their public Confession of faith, thus say: 
In the Harmony of Confessions in English. p. 80. & 233.  It is manifest, that some, who are regenerate etc. are again rejected of God, and made subject to eternal punishment. And the Confession of 
In the Harmony of Confessions in English. p. 244.  Auspurg censureth the contrary doctrine for Anabaptism. Finally Hemingius and Snecanus (two learned Caluinists) are so full in denying their other brethren's doctrine herein, that D. Willet (a great Patron of this Protestanticall Predestination) thus censureth them: 
In his Synopsis. p. 811.  These Patroness of Universal Grace, and conditional Election, do consequently hold, that men may lose their Election and faith. And thus much for a taste of this subject of the pretended Necessity of Protestants Predestination, so much applauded by our Anti-Arminians.  
Now to close up my discourse, so fare forth as concerns the miserable End of this former poor man, in whom we are in this place not to respect so much the person, as the dignity of the person; so in the fall of any thing the weight of the thing fallen is less to be considered, than the place from whence it did fall: I will therefore in these few lines following, parallel and counterbalance the deaths & circumstances of the two former Doctors.  
And to begin. The first of these was Deane of an Episcopal seat: The second, the Vicechancelour of Cambridge, and therein placed, as the Eye, over the one of the two Eyes of England. That man did voluntarily expose (upon his recovery) his temporal state to loss, for the spiritual good of his soul: This man for hope of unjustly gaining a little temporal dross, made shipwreck of his soul. The Dean leaving the world, did withal leave behind him, a most worthy and honourable remembrance of his Christian Profession of the ancient true faith: The Vice Chancellor by leaving the world did withal leave behind him an unsavoury stench of everlasting reproach and contumely to himself; I will not say to all Protestancy.  
To conclude, D. Price, like a worthy and Christian Confessor of the true Catholic and Roman Religion, by means of a natural death, (we hope) now enjoys the felicity of Saints: Doctor Butts, maintaining (as is reported) the Heretical Doctrine of Reprobation, and Predestination, in the end died a Reprobate, and by the help of a rope, wherewith he hanged himself, doth remain in insufferable torments with the Devils.  
But now (my worthy and dear friend) after I have finished this my Funeral Discourse, touching the foresaid two Doctors; give my pen leave (in steed of a farewell) to turn itself, unto yourself.  
You cannot but remember, that you and I, as being opposite in Religion, have had several times, during your former stay here in England, certain Fayth-skirmishes (as I may term them) both of us labouring to maintain our own Station. I grant you are learned, but therein perhaps more hardly to be drawn to acknowledge the truth; since it oftentimes falleth out, that that eye, which seethe nothing at all, is more easily cured, then that which is of an imperfect sight. But to redress this fault, imitate the Iron, which (we see) moveth not to the iron, more like; but to the load stone, less like: so suffer not your judgement to be enthralled to those Positions, or Placita, which are best sorting to your own Private Spirit, or Conceit; but force it to be drawn in matters of faith with the Magnetical, and attractive tuch of the Authority of God's Universal Church, how strange otherwise this Authority may seem to you to be. But now to renew this our former Duelism by Pen, in a friendly & well-wishing manner, for the advancement of your soul in her chiefest good, I have thought it expedient to refer to your judgement at this time two forcing reasons, & such as well may draw you to make an intense introversion upon your own dangerous state, in matters of Religion.  
Well then, The first shall consist in displaying (from head to head of proofs) the gradual Evasions of the Protestants, made to the several kinds of the said proofs, produced by the Catholics in defence of their Religion: by which course the Protestants discover themselves to be most fugitive & fleeting in their grounds of faith, since they will not stand unappealably to any kind of proofs whatsoever, produced against them; and accordingly hereto by this Paragraph following you shall discover, that though the chain (as I may say) of our Catholic Proofs is made of many links, yet that the Adversary will not suffer himself to be tied to any of them, but through the violence of his own Private Spirit, breaks them all.  
1. As first, let us draw our Proofs from many congruentiall Arguments, taken from the force of Reason (being God's peculiar Character, impressed by himself in man's soul.) The Protestant's answer, that (besides this is but an humane inducement) they can produce as many Counter-reasons to the contrary, overbalancing in their judgements the weight of ours.  
2. Let us repair to most authentical Histories, recording matter of fact, which matter of fact is touching the Visibility of the Church, the Administration of the word and Sacraments, Vocation and Ordination of Ministers, The Conversion of Nations to the Roman faith, and some others necessarily to be enquired after. D. Whitakers repels all this, by making a subtle transition from History to Scripture, in this sort: 
Contra Duraeum. l. 7. p. 478  To us it is sufficient, by comparing the Popish opinions with the Scriptures, to discover the disparity of faith between them and us. And as for Historiographers, we give them liberty, to write what they will. In like sort, touching the supposed change of Rome in faith, the said Doctor disclaimeth from the authority of all Histories, saying: 
Contr. Duraeum, p. 277.  It is not needful to us, to search out (in Histories) the beginning of this change. Thus he. And yet all experience showeth, that Truth or falsehood of Matter of fact (many ages since, said to be performed) is either to be discovered by History, or not to be discovered at all.  
3. Let us go on forward, & rest for the proof of our faith, in the particular authorities of Austin, Jerome, Basill, Cyprian, Tertullian, Origen, and the rest of the Doctors of the Primitive Church, we being instructed to this Method by those words, 
Deuteronom. 4.  Interroga de diebus antiquis; Luther answereth heerto, averring: That 
In Colloq. mensal. c● de Pa● Eccles. l. de seruo arbitrio.  The Apology of Philip Melancthon doth fare exceed all the Doctors of the Church, and excel even Austin himself. Luther further thus inveighing: 
Luth. ubi supra  In the writings of Jerome, there is not one word of the faith of Christ, and perfect Religion: Basil is of no worth; He is wholly a Monk: Cyprian is a weak Divine: Origen is long since accursed: Tertullian is superstitious. See you not (my good friend) with what a bold forehead Apostasy rails at the true ancient Religion of Christ? But to proceed. Another great Arch of the Protestant Church is not afraid, to advance the Protestant faith (in respect of those times) in this manner: 
The Archbishop of Canterbury in his Defence of the Answer to the Admonition. p. 472. 473.  The Doctrine taught and professed by our Bishops at this daey, is more perfect, and sounder, than it commonly was in any age, since the Apostles.  
4. Let us urge whole General Concells of firster times (to which our 
Math. ●●.  Saviour himself hath promised his assistance) Luther basely casts them of, by avouching: That the decrees of the Nicene Council are, 
Luth. lib de Concil.  foenum, stramen, lignum, stipulae. And Beza thus censureth all the ancient Counsels: 
In his preface of ●●e 〈◊〉 Testament anno 1●87.  The ambition, ignorance, and lewdness of Bishops was such, as that the blind may easily perceive, that Satan was Precedent in their assemblies and Counsels. And if we appeal to more modern (yet General) Counsels, Peter Martyr replies, thus confessing: 
Li. de votis. pag. 476.  As long as we insist in General Counsels, so long us shall continue in the Papists errors.  
5. Let us call to mind the uninterrupted practise of God's Church, even from Christ's time to these days, & the answerable Apostolical Traditions, derived to us by a long hand of time (both being the securest Scholia, or Paraphraze of the true Christian faith,) Beza bloweth all this away in two words, saying 
See hereof Doctor Bancroft● Survey, p. 219.  Ad verbum Dei provoco.  
6. Let us according to Beza his provocation, anchor ourselves upon God's Word, as upon Ecclesiasticus, Toby, the Maccabees, and some other parcels of the Old Testament; 
In his answer to M. Reynold● refutation. pag. 21. & 231.  D. Whitakers, and the rest of his side, reject all such Books, as Apocryphal. In like manner, if we insist in the Epistle to the Hebrews, in the Epistle of S. james, in the second & third Epistle of S. john, or in the Apocalypse; do we not find the Epistle to the Hebrews to be rejected by 
Exam. Concil. Trident● Sess. 4.  Kempnitius, 
Confess. Wittenberg. de sacra scrip.  Brentius, and the 
Cent. l. 2. c. 4. Col. 55.  Magdeburgenses? As also who knoweth not, but that the Epistle of S. james is utterly discanoned by 
In Prologue. huius epistolae.  Luther? and that the foresaid Kempnitius, Brentius, and the Magdeburgenses (in the place above alleged) rest doubtful whether the second and third Epistle of S. john be Scripture, or no? And lastly, doth not Luther in most unworthy terms, discard the 
Luth in prolog. huius libri.  Apocalypse, as holding it neither Prophetical, nor Apostolical? to whose judgement 
Brentius & Kempnit. locis supra citatis.  Brentius & Kempnitius do subscribe.  
7. Let us allege such parcels of Holy Writ, as our Adversaries do acknowledge for true Scripture; then they will needs rest doubtful of the Translation of it: for the Latin Translation, commonly called the vulgar Translation, made by S. Hierome in Latin, is over Papistical, and therefore condemned by 
Li. adversus Concil. Trident.  Caluin, 
In Exam. Concil. Trident.  Kempnitius, & others. And as touching the Translations of Scripture, made by the Protestants, they will not admit one another's Translation. Thus for example: Luther's Translation is rejected by 
Lib. de 〈◊〉. fol. ●1●.  Swinglius, and 
Dialog. 〈◊〉. Me●●cth.  Bucer. Caluins' Translation disallowed by 
Transl. Testam. ●oui. part. ●1. fol. 110.  Carolus Molinaeus, a Protestant. The Translation of Oecolampadius, and his Brethren of Basill, codemned by 
In res. 〈◊〉 ad 〈◊〉. Casta●●●nis.  Beza. Beza's Translation disallowed by Castalio, and the foresaid 
In Translat. novi Testam. part. 64. 65. 66.  Molinaeus; who expressly affirmeth, that Beza de facto textum mutat. Beza doth actually alter the Text.  
And as touching our English Translation, how it is condemned by other Protestants, these two Testimonies following do manifest: 
The Ministers of Lincoln in the abridgement of a Book delivered to King james.  The English Translation taketh away from the Text; and this sometimes to the changing or obscuring of the meaning of the holy Ghost. In like sort, the English Translation with the notes of Geneva, is thus censured by M. Parks: 
In his Apolog. concerning christ● descending into hell.  As for those Bibles, it is to be wished, that either they may be purged from those manifold errors, which are both in the Text, and Margin, or else utterly prohibited. But if leaving these Latin and English Translations, we recurre to the Translation of the Septuagint, ●ho being Hebrews borne, translated the Old Testament into Greek; our Adversaries (the Protestants) do charge it, as false and corrupt in behalf of us Catholics; to wit, in 
Thi● appeareth by our Adversary's translating of these texts here cited, differently from the Septuagints Translation of the said Texts.  Psalm. 15. touching Christ descending into Hell; in Psalm. 18. touching merit of works; in Daniel 4. touching the redeeming of Sin by Alms; in Psalm. 18. concerning the honour to be exhibited to Saints, besides some other places.  
8. Let us arrive higher, and rest in the Original of the new Testament: of which all, or (at least) most of it was first written in Greek by the Apostles & Evangelists: The Protestants reject, as corrupt and impure, all copies of the Greek Original, extant at this day. To instance but in one, or two places for brevity: Whereas S. Matthew c. 10. ascribeth a prerogative to Peter, above the rest of the Apostles, in saying, The first Peter, it being thus in all Greek Copies; Beza saith, that the 
In his annotations upon the new Testament set forth, anno 1556.  Greek Text is corrupted, by adding the word 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  first, by some one Papist or other, to establish the Primacy of Peter. Again, where in Luke 22. we read: Hic calix, nowm Testamentum in sanguine meo, qui (uz. Calix) provobis funditur. Here the relative (qui) by force of the Greek, and all true construction hath reference to 
For it is in Greek in 〈◊〉 Copie●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  (Calix) and not to the word (sanguine:) But Beza here seeing, that if the Cup be shed for us, thereby the blood in the Cup is understood; & consequently, that after Consecration, Blood is in the Cup; Beza (I say) foreseeing this illation, peremptorily affirms, 
Beza ubi supra.  That the Greek is here corrupted, and that the words thus fortifying the Real Presence, are mere surreptitious, as creeping out of the Margin into the Text.  
9 Let us produce (in behalf of our faith) such passages of Scripture, in which our Adversaries do grant, both the Originals, and the Translations to be pure and uncorrupted; the Protestant's do then make their refuge for the interpreting of the said passages of Scripture (contrary to the interpretation of all Antiquity) to their own Revealing Spirit; which Spirit is by them defined: 
Doctor Whitak. contra Bellar. in controu. 1. q. 5. c. 3. & 11.  To be an inward persuasion of the truth from the holy Ghost, in the secret closet of the Believers hart. But indeed, this Spirit, is the Root, from whence the bulk of all Heresy riseth. And then according heerto can Luther dissolve the hardest knot of Scripture, objected against him, by saying; 
Luther tom. 2. contra Regem Angliae. fol. 344.  The Word of God is above all, the divine Majesty maketh for me; Non sinam ipsos Angelos de mea doctrina iudicare. And D. Bilson will maintain, that this Private Spirit belongs to every Laical, and ignorant man; for thus he writes: 
In his true difference between true subjection, & Antichristian Rebellion.  The People must be discerners, and judges of what is taught.  
10. Let us reply, that if so they rely upon Scripture only, as it is interpreted by the Private Spirit, that then they compart with all ancient and modern Heretics, in the manner of the defence of their Heresies; according to those words of S. Austin, spoken of the Heretical Scripturists of his time: 
Epist. 222. ad Consentium.  Omnes, qui Scripturas etc. All those who allege Scripture for Authority, make show to affect the Scripture, when indeed they affect their own errors. The Protestant's salve the matter by justifying, that all those Heretics wanted the means for the finding out of the true sense of Scripture; which means themselves infallibly enjoy, as prayer, knowledge in tongues, Conference of places etc. But to confront this evasion, how cometh it then to pass, that Luther, and Caluin, both enjoying (in their Conceits) this Private Spirit; both being (forsooth) Holy men; both skilful in the tongues; both using Prayer, Conference of places etc. did nevertheless mightily disagree in the Construction of these few words, Hoc est corpus meum: Hic est sanguis meus. And their disagreement is such, and so diametrical, that the one of them must of necessity teach Heresy, by such their different Construction? But here our Adversaries are at a stand, and this is their, Non plus ultra, beyond which they cannot pass.  
11. Let us in this last place (for higher it is impossible to ascend in proofs) urge the sundry stupendious Miracles, exhibited by God and his servants in warrant of diverse Articles of our Catholic faith, recorded by 
Li. ●. Confess. c. 7. & 8. & l. de civet. Dei, c. 8.  Austin, 
In vita Hilarionis, & contra Vigilant.  Jerome, 
Hist. l. 3. c. 13. & l. 6. c. 28.  Zozomene, 
In Cyprian.  Nazianzene, 
Epiph. Haer. 30.  Epiphanius, 
Chrysost. de Sacerdot. l. 6. c. 4.  chrysostom, 
Cyprian. Serm. de lapsis.  Cyprian etc. and tell our Adversaries, that since Truth cannot impugn Truth, that therefore the said Miracles (wrought to the foresaid end) do unanswerably fortify our Catholic exposition of God's word, drawn out by us, in proof of our Catholic Religion: Our Adversary's most scornfully traduce all such Miracles. For 
Osiand. Cent. 10. 11. 12.  Osiander, and the 
Cent. 4. Col. 144●. & Cent. 5. Col. 1486.  Centurists (observe here the humility of this Private Spirit) term all such Miracles, Antichristian wonders, and flying signs. But D. Whitakers more strangely answereth to all such Miracles, for thus he writeth: 
D. Whitak. l. de Eccles. p. 349.  God doth give power of working true Miracles to false Teachers; not to confirm their false opinions, but to tempt those, to whom they are sent. Thus he 
Galat. c. 3.  O insensati Galatae, quis vos fascinavit?  
Thus (my Dear Friend) you see, how your Protestants in matter of Faith and Religion, endeavour to wave all proofs, and to break with all Authority, both Divine and Humane: and seek to reduce all finally to the trial and touchstone of the Private Spirit; which Spirit, is with them the Oedipus, which must resolve all Enigmatical doubts. And thus the Protestants being but parties, will either finally judge all Questions of faith, or else they will suffer no judgement to pass on the at all. Is there any candour ingenuity, or upright meaning in this their proceed? Or is it hard, to defend any Religion (how false & wicked soever) if so the maintainers of it could justly reject all sorts of Arguments and Authorities, produced for the impugning of the said false Religion: advancing their own private judgements above all proofs whatsoever?  
But seeing our Adversaries will admit no Authorities but their own: I will therefore in this next place, and in proof of my second Reason, (which shallbe to evict, that, The Protestant Church is not the true Church of God) tie myself only to the Testimonies and authorities of the learned Protestants themselves, forbearing purposely all other kinds of proofs whatsoever: so ready (my good friend) I am for the time, to humour our Adversaries in their own Method: and this chief, for your more full satisfaction.  
My Media, or Premises for the proof of this foresaid Position (which potentially involues all other Controversies within itself) shall rest in two points, both clearly and abundantly taught by the most learned Protestants, that ever with their pens endeavoured to honour their Religion.  
My first Medium shallbe, that the Protestants teach, that the true Church of Christ, must at all times, without the least interruption, be visible: and enjoy her Pastors and administration of the word and Sacraments. For proof of this undeniable verity, I produce these following Testimonies, from the Protestants own penns. And first D. Field thus writeth: 
Li. of the church ●. 10. p. 190.  The persons of whom the Church consisteth, are visible, their Profession known even to the Profane. And again, thus he saith: 
Vbi supra. pag. 21.  Bellarmine in vain laboureth to prove, that there is, and always hath been a visible Church: and that, not consisting of some few scattered Christians, without Order of Ministry, or use of Sacraments: for all this we do most willingly yield unto. M. Hooker thus writeth: 
Ecclesiast. Policy. p. 126.  God hath had, and ever shall have some visible Church upon earth. Hunnius (the great Protestant) thus acknowledgeth: 
In his Treatise of  p. 91.  God in all times hath placed his Church in a high place: and hath exalted it in the sight of all Nations. jacobus Andreas: 
In his book against Hosius pa. ●10.  we are not ignorant, that the Church must be a visible Company of teachers, and hearers.  
Melancthon is most strong in this point, for thus he discourseth: 
Loc. come. edit. 2561. c. de Eccles.  whensoever we think of the Church, let us behold the company of such men, as are gathered together, which is the visible Church; neither let us dream, that the elect of God are to be found any other place than in this visible Society: neither let us imagine any other visible Church. And again the said Melancthon: 
Melancth. in Concil. Theolog. part. 2.  It is necessary to confess, that the Church is visible etc. Whither tendeth then (haec portentosa oratio) this monstruous speech, which denyeth the Church to be visible? Peter Martyr: 
In his Epist. annexed to his common places printed in English, pag. ●53.  We do not appoint an invisible Church, but do define the Church to be a Congregation, which the faithful may know, that they may adjoin themselves thereto. D. Humphrey thus teacheth: 
In jeisuitism part. 2. c. 1.  Non clancularij secessus Convocationes sunt Christianae etc. The Societies of Christians, are not secret meetings. And he thus endeth: Oportet Ecclesiam esse conspicuam, Conclusio est clarissima.  
The same D. Humphrey also giveth a reason, why the Church must ever be visible, thus writing: 
D. Humf. in jesuitism. part. 2. tract. ●. rat. 3.  Dum Ministri docent, alij discunt etc. Whiles the Ministers do teach, others do learn; whiles these Men do Minister the Sacraments, those do communicate of them, whiles all do call upon God, and profess their faith: He that doth not see these things, is more blind than a Mole. 
Instit. c. 1. parag. 10.  Caluin, 
In his defence of the censure, pag. 81.  D. Whitgif●, 
Contra Camp. rat. 8.  D. Whitakers, 
Art. 7.  The Confession of Augusta (almost with all other Protestant's) do teach, that the Preaching of the word etc. administration of the Sacraments, are essential Notes of the Church: & that the preaching of the word doth constitute a Church, (as 
Contra Duraeum, l. 3. pag. 249.  D. Whitakers words are) the want of it doth subvert it. But how can either the Word be preached, or the Sacraments ministered, but to such men, as are visible, according to the former judgement of D. Humphrey? And thus fare in proof of my first ground or Position: to wit, that the True Church of Christ must ever be visible.  
Now I come to the second Proposition or ground, which is: That the Protestant Church, even by the doctrine & acknowledgement of the most remarkable Protestants, hath been wholly latent and invisible, for more than a thousand years together.  
To prove this, first I produce M. Perkins: His words are these: 
In his exposition of the creed. pa. 400.  we say, that before the days of Luther, for the space of many hundred years, an universal Apostasy endeavoured the whole face of the earth: and that our Church was not then visible to the World.  
Caelius Secundus Curio (a Protestant of extraordinary Note) acknowledgeth no less, thus writing: 
De amplitud. regnî Dei. pag. 12.  Factum est, ut per multos iam annos Ecclesia latuerit etc. It is fallen out, that the Church for many years hath been latent, and that the Citizens of this Kingdom could scarcely (ac ne vix quidem) and indeed not at all, be known of others.  
D. Fulke setteth down, in his judgement, the time of the Inuisibility of the Protestant Church, he thus saying: 
In his answer to a Counterfeit catholic, p. 16.  The Church in the time of Boniface the third (uz. anno 606.) was invisible, and fled into the wilderness, there to remain a long season.  
M. Napper includes more ages within this invisibility, thus confessing: 
Upon the Reuelat. c. 18.  from the time of Constantine until our days, even one thousand two hundred and sixty years, the Pope and the Clergy have possessed the outward visible Church of Christians. And again: 
M. Napper ubi supra, in c. 11. & 12.  during the space of twelve hundred and sixty years, the true Church hath abyded latent and invisible.  
D. Fulke (as forgetting the time, afore limited by him) granteth thus: 
In his answer t● a counterfeit catholic, p. 33.  The true Church immediately decayed, after the Apostles tyme. With whom Peter Martyr seems to agree, thus confessing: 
Lib. de Votis. pag. 477.  Errors (he meaning our Catholic Articles) did begin in the Church, presently after the Apostles tyme. And the Protestant Author of the book called Antichristus, sive Prognosticon finis mundi, hath the like saying: uz. 
Pa. 13.  from the Apostles times till Luther, the Gospel had never open passage. And with both these conspires Sebastianus Francus (that noted Protestant) who thus hath left recorded: 
In epist. de abrogandis in universum omnibus statutis Ecclesiasticis.  For certain, the external Church, together with the faith and Sacraments, vanished away presently after the Apostles departure: and that for these thousand, and four hundred years, the Church hath been no where external and visible.  
But D. Downham (with whom I will close) feareth not to include even the Apostles times within this granted latency of his own Church, he thus writing: 
L. de Antichrist. l. 2. c. 2 pa 22.  The General defection of the visible Church foretold 2. Thes. 2. began to work in the Apostles tyme. I here pass over, how our learnedest Adversary's confess all want of ordinary Calling of their Ministers, at the first arising of Luther: which want ever includeth an interruption of the Protestant Church at that time: for if that Church had then been in Being, it had not then stood in need of such their imaginary Extraordinary calling, but might have rereceaved it by Imposition of hands, from their own Cergy of those days. But no such men of their Clergy then were, and therefore we have the less reason to marvel, why Caluin of this point thus writeth: 
Lascicius (the Protestant) reciteth this saying of caluin, lib. ●e Russ. Muscovit. &c religione. cap. 13.  Quia Papae Tyrannide etc. By reason of the tyranny of the Pope, true Succession of Ordination was broken of; therefore we stand in need of a new course herein; and this function, or Calling was altogether extraordinary. With whom D. Fulke jumpeth in these words: 
Against Stapleton and Martial. pag. 1●  The Protestants, which first preached in these days, & had extraordinary Calling.  
Thus far (My dear fryend) touching the continual radiancy, and resplendent Visibility, which is necessarily exacted to be in Christ's true Church, at all times, without the least interruption, and yet, which nevertheless, is not to be found in the Protestant Church: And all this proved from the often ingeminated, and inculcated acknowledgements of our own most learned Adversaries. Now then to encircle the concluding force of all the said Protestants authorities, within this ensuing Argument; that thereby the inevitable resultancy out of the Premises may more intensely strike your judgement, I thus dispute.  
The true Church of Christ, even by the doctrine of the Protestants, must ever, and at all times be Visible.  
But the Protestant Church, even by the Protestants Confessions, hath not ever, and at all times, been Visible.  
Therefore the Protestants Church, even by the Protestants Confessions, is not the true Church of Christ.  
Which last Proposition is the Compound made of the two former Ingredients.  
What can any learned Protestant reply hereto? 1. Will he maintain, that the Protestant's above alleged, in teaching a Necessary Visibility of the Church of Christ at all times, were deceived? But this is weakly said; because all of them (or the most) do reject the doctrine of Traditions; as holding nothing to be believed, but what hath its warrant from the express written word of God; and therefore they did, in their judgements, build this their doctrine upon the Written word, which in diverse most clear passages both of Prophecies, and of other Texts (here 
Esa. 2. & 49. & 54. & 60. & 66.1. Psalm. 18. & 28.1. Daniel 2. & 3. Mi●o●as. 4. ●ec● jerem. 33. Ephes. cap. 4.  cited in the Margin) doth inculcate this so necessary a Visibility of the Church. And according hereto Melancthon (the former Protestant) after he had alleged diverse places of Scripture to this end, thus concludeth: 
In loc. come. edit. 1. 61. cap. de Ecclesia.  High & similes loci etc. these and such like places of Scripture, non de Idea Platonica, sed de Ecclesia Visibili loquuntur; do not speak of Plato his Idea, but of a Visible Church.  
2. Or secondly, Will the Protestant's say, that though the former Protestants do grant, that the Protestant Church for so many ages together (above set down) hath been Invisible, yet that there are other most learned Protestant's, who confidently aver, that the Protestant Church, hath ever been Visible, and therefore that by their former brethren's Confessions, they are in no sort endangered?  
But observe the insufficiency of this second evasion, and the disparity between them, that do acknowledge the Inuisibility of their own Church, and the others maintaining the ever Visibility of it. Seeing the first sort of men (being grave, candid, and learned) even through the rack of truth, do confess (and this to their own main prejudice) the Inuisibility of their Church for so many ages together, so speaking in behalf of the Catholics their Adversaries, & against themselves; which they never would have done, but that the undeniable evidency of the Truth compelled them thereto. Whereas these others, (which perhaps may be alleged) do speak in their own behalf and in defence of their own Religion, and consequently such their words are to be accounted more partial, and therein less to be regarded. And here the words of Tertullian may most truly take place, 
In Apologetico.  Magis fides prona est in adversus semetipses confitentes, quàm pro semetipsis negantes. Credit rather is to be given to those, that confess against themselves, then to those that deny in their own behalf.  
Again, why will not such Protestants, as are so impudent as to maintain their own Churches ever Visibility, insist plainly and sincerely in the alleging of the Visible Members thereof (if any such Visible Members were) for every age, the which to perform not any one Protestant hath been able? For when they are urged thereto by us Catholics, than they fly to the Scripture, (through the false understanding of it, the main Ocean of Heretics) as it fell out in the Conference some years since, between D White, & D. Featly on the one side, and certain Fathers of the Society of jesus, on the other side.  
3. Or lastly, will your Brethren seek to decline the weight of this our Argument, by urging, that it is taken but from the Testimonies of our Adversaries, and therefore it is not much to be regarded? Hear (My good friend) how much this kind of proof is pryzed, both by the ancient Fathers, and learned Protestants. S. Austin saith: 
Contra Donatist. post Collat. cap. 24.  The truth is more forcible to wring out Confession, than any rack or torment. And Irenaeus thus writeth: 
Li. 4. c. 14.  It is an unanswerable proof, which bringeth attestation from the Adversaries themselves.  
To come to your own Brethren, D. Whitakers thus acknowledgeth: 
Contra Bellarm. l. de Eccles. controu. 2. q. 5. cap. 14.  The argument must needs be efficacious and strong, which is taken from the Confessions of the Adversaries etc. And I do freely grant, that Truth is able to extort Testimonies even from its Enemies. And to conclude, Peter Martyr thus speaketh: 
Loc. tu. de judais. fol. 390.  Surely among other Testimonies, that is of the greatest weight, which is given by the Enemies. And with this I will close up this Miscelene, and compounded Discourse, referring the Contents thereof to your impartial, and unpreiudging Consideration. Only afore I end, give me leave (my worthy and dear friend) to take leave with you in these my last words.  
Therefore I most earnestly entreat you, even for the honour of God, 
2. Petr. ●.  who is not willing, that any should perish; for the love of your own soul, which must either by true faith, and an answerable life, enjoy the happiness of Heaven, or by false belief incur the insufferable and interminable torments of Hell, for 
Marc. 16.  qui non credit, condemnabitur; for the different effect of Good or Evil, which may be derived from your example, You being known to be a man of good literature, and eminent in your profession of Protestancy; and lastly, by the most bitter passion of our Saviour, who 
1. Tim. ●.  gave himself a Redemption for all, that you would not suffer the transitory smoke of any temporal respects (how potent soever in a worldly eye) to interpose itself, between the light of Truth, and your understanding, assuring yourself, that Every thing is Short, which passeth away with Time; and Eternity, only long. Imitate then the most happy and Christian resolution of the former entreated-of Doctor, I mean D. Price, that so before the time of your dissolution, you (now being in years) may with him implant yourself in our Catholic & Roman Church, out of which there is no salvation; & ever have this ensuing point, imprinted in your remembrance: To wit, that jerusalem (whereby is figured the celestial state of man's soul) is said to be best peopled, when she hath no jews within her, that is, no stiff necked and obstinate thoughts of misbelief, or Heresy, ever resisting the Holy Ghost; since we read: 
Heb. 11.  Sine fide impossibile est placere Deo.  
But yet (my dear Friend) let me shut up this my admonition, with this ensuing wholesome Caution: that is, Imitate the foresaid Doctor in dying Catholic, but in one circumstance of his dying Catholic, imitate him not; I mean in deferring his Conversion, till his last sickness: O no. The event of such a Conversion is most dangerous.  
And though God out of the bowels of his incomprehensible Mercy, did most efficaciously touch the Doctors hart with his Grace; yet others cannot assure themselues of the same favour from God; seeing extraordinary & unexpected favours & dignities (imparted either by God, or temporal Princes to some few) are not to be drawn into general examples, upon which others may rely.  
True it is, that God knocketh 
Reuela●. 3.  at the door of each man's heart, with his holy inspirations; but how often he will knock thereat, himself telleth us not: for though God proffereth his grace to every Man, yet not at every time. In respect whereof (my good Friend) both you, & all others ought to yield to his holy inspirations, at the first knock, without any delay at all, when his Divine Goodness shall vouchsafe to send them.  
Therefore to conclude, remember, that as it is thus recorded (for our inestimablc comfort) in God's sacred Word: 
Ezech. 33.  As I live, saith the Lord, I desire not the death of the wicked etc. so also (for our greater fear and solicitude) it is thus registered in the said holy Word: 
Psalm. 81.  My people would not hear my voice, and Israel would none of me; so I gave them up to the hardness of their hearts.  
Your most dear, & Soule-well-wishing Friend. B. C.   
FINIS.